TO  A 
DE  SALES 


THE  LIBRARY  OF  THE 

UNIVERSITY  OF 

NORTH  CAROLINA 

AT  CHAPEL  HILL 


PRESENTED  BY 


Estate  of  Ann  A.  Zener 


UNIVERSITY  OF  N.C.  AT  CHAPEL  HILL 


00024013& 


Jntrn&iutton 

to 


FROM   THE   FRENCH    OF 

ST.  FRANCIS  DE  SALES 

Bishop  and  Prince  of  Geneva 


TO   WHICH    IS    PREFIXED 

AN  ABSTRACT  OF  HIS  LIFE 


Jtetertrk  $ mUt  $c  (Ha. 

Printers  to  the  Holy  Apostolic  See  and  the  Sacred  Congregation 
of  Rites 

RATISBON,  ROME,  NEW  YORK,  CINCINNATI 

THE  LIBRARY 
"        THE  UNIVERSITY  OF  NORT1- 1  C  AROI  IN  A = 


AT  CHAPEL  HILL 


Printed  in  U.  S.  A. 


CONTENTS 


Abstract  of  the  Life  of  the  Author 
A  Dedicatory  Prayer  . 
The  Author's  Preface 


Page. 

IX 
XIII 

.     xv 


Part  Jfert. 

Chapter. 

I.  —  The  description  of  true  devotion        . 
II.  —  The  propriety  and  excellency  of  devotion 
in.  —  Devotion  is  compatible  with  every  station  of  life 
iv.  —  Of  the  necessity  of  a  guide  to  conduct  us  in  the  «vay  of 

devotion 

v.  —  That  we  must  begin  by  purifying  the  soul 
vi.  —  Of  the  first  purgation,  which  is  that  of  mortal  sin 

fsi 


wen 


VII.  —  Of  the  second  purgation,  which  is  that  of  affections  < 
Vin.  —  Of  the  means  to  make  this  second  purgation     . 
IX.  —  First  meditation.  —  On  our  creation  . 
x.  —  Second  meditation.  —  On   the  end   for   which   we 

created 

xi.  —  Third  meditation.  —  On  the  benefits  of  God 
xii.  —  Fourth  meditation.  — On  sin      .... 
Xiil.  —  Fifth  meditation.  —  On  death     .... 
XIV.  —  Si::th  meditation.  —  On  judgment 
XV.  —  Seventh  meditation.  —  On  hell  .... 
Xvi.  —  Eighth  judgment.  —  On  heaven 
XVII.  —  Ninth  meditation.  —  By  way  of  election  and  choice  o 

heaven 42 

ivin.  —  Tenth  meditation. —  By  way  of  election  and  choice  which 
the  soul  makes  of  a  devout  life        .  • 


24 

26 
29 
32 
35 
38 
40 


45 


!▼  CONTENTS. 

Chapter.  Pass. 

xix. --How  to  make  a  general  confession         ....      48 
XX.  —  An  authentic  protestation,  to  engrave  in  the  soul  the 
resolution  to  serve  God  and  to  conclude  the  acts  of 

penance 50 

XXI.  —  Inferences  drawn  from  the  foregoing  protestation        .       53 
xxii.  —  That  we  must  purify  ourselves  from  affection  to  venal 

sin 54 

xxill.  —  That  we  ought  to  purify  ourselves  from  an  affection  to 

unprofitable  amusements 57 

txrv. —  That  we  must  purge  ourselves  from  our  evil  inclina- 
tions   .59 


Part  Bttovto. 


I. —  Of  the  necessity  of  prayer    .»..».      61 
fl.  —  A  short  method  for  meditation;   and,  first,  of  the 
presence  of  God,  which  is  the  first  point  of  prepara- 
tion      65 

III.  —  Of  invocation  the  second  point  of  the  preparation        .      68 
IV. —  Of  the  third  point  of  preparation,  which  consists  in 
proposing  the  subject  of  the  mystery  on  which  we 
intend  to  meditate       .......      69 

V. —  Of  considerations,  which  form  the  second  part  of  the 

meditation 71 

VI. —  Of  affections  and  resolutions,  the  third  part  of  medita- 
tion      72 

vil. —  Of  the  conclusion  and  spiritual  nosegay       .         .         .73 
vni.  —  Certain  profitable  advices  on  the  subject  of  meditation,       74 
IX.  —  Of  the  dryness  which  we  sometimes  experience  in 

meditation 7) 

X.  —  Of  the  morning  exercise 79 

XI.  —  Of  the  evening  exei'cise  and  the  examination  of  con- 
science           81 

XII.  —  Of  spiritual  recollection  .  ...      83 

XIII.  —  Of  aspirations,  ejaculatory  prayers,  and  good  thoughts,       8? 
xrv.  —  Of  the  holy  sacrifice  of  mass,  and  how  we  ought  to 

hear  it 93 

XV.  —  Of  vespers,  and  other  public  exercises  ....      96 
XVI. —  Of  the  honor  and  invocation  of  saints  .         ...       97 


CONTENTS,  V 

Chapter.  Page, 

xvii.  —  How  we  ought  to  hear  and  read  the  word  of  God        .  99 

xviii.  —  How  we  ought  to  receive  inspirations  ....  101 

Xix.  —  Of  holy  confession 105 

xx.  —  Of  frequent  communion        .......  109 

XXI.  —  How  we  ought  to  communicate 114 


Part  GCfrirtJ. 

I.  —  Of  the  choice  we  ought  to  make  as  to  the  exercise  of 

virtues 117 

n. — A  continuation  of   the   former  discourse  about  the 

choice  of  virtues        .        .        .        .        .        .        .  123 

m. —  Of  patience 127 

IV.  —  Of  exterior  humility 133 

V.  —  Of  more  internal  humility 136 

VI.  —  That  humility  makes  us  love  our  own  abjection  .         .  143 
VII.  —  How  we  are  to  preserve  our  good  name  in  the  prac- 
tice of  humility 147 

vni.  —  Of  meekness    towards  our  neighbor,  and  remedies 

against  anger 152 

IX.  —  Of  meekness  towards  oui'selves 158 

X.  —  That  we   must  treat   our  affairs  with   diligence,  but 

without  eagerness  or  solicitude  .....  161 

XI.  —  Of  obedience 164 

XII.  —  Of  the  necessity  of  chastity 167 

Xlll= — Advice  how  to  preserve  chastity 172 

XIV.  —  Of  poverty  of  spirit  to  be  observed  in  the  midst  of 

riches 175 

XV.  — How  to  practise  true  and  real  poverty,  being  notwith- 
standing really  rich 179 

XVI.  —  How  to  practise  riches  of  spirit  in  real  poverty     .         .  184 

xvn.  —  Of  friendship ;  first,  of  that  which  is  evil  and  frivolous,  186 

xvin.  —  Of  fond  love 189 

Xix.  — Of  true  friendship 194 

XX.  —  Of  the  ditference  between  true  and  vain  friendships    .  198 

XXI.  —  Advices  and  remedies  against  evil  friendships      .         .  201 

xxn.  —  Other  advices  on  friendships 205 

xxni.  —  Of  the  exercises  of  exterior  mortification     .        .        .  208 


VI  CONTENTS. 

Chapter.  Page. 

xxiv.  —  Of  conversation  and  solitude  .         .                          .  215 

XXV.  —  Of  decency  in  attire 219 

xxvi.  —  Of  discourse;  and,  first,  how  we  must  speak  of  God  .  221 
xxvil.  —  Of  modesty  in  our  words,  and  the  respect  we  owe  to 

persons 223 

xxvin.  —  Of  rash  judgment 226 

xxix.  —  Of  detraction  .         , 232 

xxx.  —  Other  advices  with  respect  to  conversation    .         .        .  239 
xxxi.  —  Of  pastimes  and  recreations  ;  and,  first,  of  such  as  are 

lawful  and  commendable 241 

xxxn.  —  Of  prohibited  games       .                 243 

xxxin.  —  Of  balls  and  pastimes  which  are  lawful  but  dangerous,  245 
xxxiv.  —  At  what  time  you  may  play  or  dance    ....  248 
xxxv.  —  That  we  must  be  faithful  both  on  great  and  small  oc- 
casions        .                 249 

xxxvi.  —  That  we  must  keep  our  mind  just  and  reasonable         .  253 

xxxvii.  — Of  desires        ...                 256 

xxxviii.  —  Instructions  for  married  persons    .                          .  259 

xxxix.  —  Of  the  sanctity  of  the  marriage  bed     .         .         .         .  269 

XL.  —  Instructions  for  widows 274 

XLI.  —  A  word  to  vh-gins   ....                 ...  280 


Part  ^ourtfj. 


I.  —  That  we  must  disregard  the  censure  of  worldlings       .  282 

II.  —  That  we  must  always  have  good  courage      .         .         .  286 
III.  —  Of  the  nature  of  temptations,  and  of  the  difference 

between  feeling  temptation  and  consenting  to  it         .  28S 

iv.  —  Two  good  examples  on  this  subject       ....  291 

v.  —  An  encouragement  to  a  soul  in  temptation    .         .         .  294 

vi.  —  How  temptation  and  delectation  may  become  sinful     .  296 

vn.  —  Remedies  against  great  temptations       ....  299 

Vlil.  —  That  we  must  resist  small  temptations  .         .         .         .  301 

IX.  —  What  remedies  we  are  to  apply  to  small  temptations    .  303 

x.  —  How  to  fortify  our  hearts  against  temptations      .         .  304 

xi.  —  Of  inquietude 306 

XII.  —  Of  sadness .  310 

XIII.  —  Of  spiritual  and   sensible  consolations,  and   how  we 

must  behave  ourselves  in  them 313 


CONTENTS.  Vll 

Chapter.  fAGE. 

xiv.  —  Of  spiritual  dryne:^ 322 

XV.  — A  remarkable  example  iu  confirmation  of  the  pre- 
ceding- remarks 329 

Part  Jtftfj. 

I.  —  That  we  ought  every  year  to  renew  our  good  resolutions 

by  the  following  exercises 334 

II. —  Considerations  on  the  favor  which  God  does  us  in  calling 
us  to  his  service,  according  to  the  protestation  set  down 

heretofore 336 

in.  —  Examination  of  our  soul  on  its  advancement  in  devotion,  339 

iv.  — An  examination  of  the  state  of  our  soul  towards  God,  341 

v.  —  An  examination  of  our   state  with  regard  to  ourselves,  344 
VI.  —  An  examination  of  the  state  of  our   soul   towards   our 

neighbor           .                  346 

Vll. — An  examination  of  the  affections  of  our  soul-    .         .         .  34? 

Vlil.  —  Affections  to  be  performed  after  this  examination    .         .  348 

IX.  —  Considerations   proper  to   renew   our   good  resolutions,  349 

X.  —  I.       Of  the  excellence  of  our  souls    ...                 .  350 

XI.  —  II.     Of  the  excellence  of  virtue 351 

Xii.  —  III.   On  the  examples  of  the  saints 353 

Xin.  —  IV.   Of  the  love  that  Jesus  Christ  bears  us        .                  .  354 

XIV.  —  V.     Of  the  eternal  love  of  God  towards  us  356 
XV.  —  General  affections  on  the  preceding  considerations,  and 

a  conclusion  of  this  exercise 357 

XVI.  —  Of  the  sentiments  we  must  retain  after  this  exercise         .  359 
xvil.  —  An  answer  to  two  objections  which  may  be  made  to  this 

introduction     .........  360 

Xviii.  —  The  three  last  and  principal  advices  for  this  introduction,  362 
Conference  between    an    eminent    divine    and    a    poor 
beggar,  on  the  means  of  attaining  to  Christian  per- 
fection .                .                365 


ABSTEACT  OF  THE  LIFE 


ST.    FRANCIS    OF    SALES. 


FROM   THE  LESSONS  READ   OX   HIS  FESTIVAL  IN 
THE   ROMAN    BREVIARY. 


ippRANCIS  was  born  of  pious  and  noble  parents  in 
«?«  the  town  of  Sales,  which  gave  name  to  his  family. 
From  his  tender  years  he  gave  signs  of  future  sanctity, 
by  his  innocence,  and  the  gravity  of  his  manners. 
Having  in  his  youth  applied  himself  to  the  liberal 
sciences,  he  soon  after  engaged  in  the  stud)7  of  phi- 
losophy and  theology  at  Paris  ;  and,  that  nothing  might 
be  wanting  to  the  cultivation  of  his  mind,  he  obtained 
the  degree  of  Doctor,  both  in  the  canon  and  civil  law, 
with  great  applause,  in  the  university  of  Padua. 
During  a  visit  which  he  made  to  the  holy  house  of 
Loretto  he  renewed  the  vow  of  perpetual  chastity, 
which  he  had  long  before  made  at  Paris,  and  nevei' 
suffered  himself  to  be  withdrawn  from  a  resolute 
adhesion  to  this  virtue,  either  by  the  deceits  of  wicked 
spirits,  or  the  allurements  of  the  senses. 

Havino-  refused  an  eminent  dignitv,  offered  him  in  the 
parliament  of  Savoy,  he  embraced   the  clerical  state, 


X        LIFE  OF  ST.  FRANCIS  OF  SALES. 

and  being  ordained  priest,  and  made  provost  of  the 
church  of  Geneva,  he  so  perfectly  acquitted  himself  of 
every  duty  of  that  station,  that  Granerius,  the  bishop, 
made  choice  of  him  to  preach  the  word  of  God  to 
the  inhabitants  of  Chablais,  and  other  territories  bor- 
dering upon  Geneva,  in  order  to  reclaim  them  from  the 
errors  of  Calvinism.  He  undertook  this  mission  with 
cheerfulness  and  alacrity,  and  in  the  course  of  it 
suffered  incredible  labors,  hardships,  calumnies,  and 
injuries,  being  often  sought  for  by  the  heretics,  and 
in  danger  of  being  assassinated  by  them.  But  in  the 
midst  of  these  numberless  perils  his  constancy  was 
always  so  firm  and  inflexible,  that,  by  the  assistance  of 
God,  he  is  said  to  have  reclaimed  to  the  Catholic  faith 
no  less  than  seventy-two  thousand  persons,  amongst 
whom  are  numbered  many  illustrious  for  their  nobility 
and  learning. 

After  the  death  of  Granerius.  who  had  prevailed 
upon  him  to  accept  the  office  of  coadjutor,  he  was 
consecrated  Bishop.  The  brilliancy  of  his  sanctity,  the 
lustre  of  his  zeal  for  Church  discipline,  his  love  of 
peace,  his  compassion  for  the  poor,  and  all  his  other 
virtues,  soon  spread  themselves  abroad  on  all  sides. 
For  the  greater  honor  and  glory  of  God,  he  instituted 
a  new  order  of  religious  women,  which  took  its  name 
from  the  Visitation  of  the  blessed  Virgin,  under  the 
rule  of  St.  Austin  ;  to  which  he  added  his  own  con- 
stitutions, no  less  admirable  for  their  wisdom  than  for 
their  mildness  and  discretion.  He  also  illustrated  the 
Church  by  his  writings,  replete  with  heavenly  doctrine, 
in  which  he  points  out  a  safe  and  plam  way  to  Christian 


LIFE    OF    ST.    FRANCIS    OF    SALES.  XI 

perfection.  At  length,  in  the  fifty-eighth  year  of  his 
age,  on  his  return  from  France  to  Annessy,  after  having 
celebrated  mass  at  Lyons,  on  the  festival  of  St.  John 
the  Evangelist,  he  was  seized  with  a  grievous  illness, 
and  on  the  following  day  departed  to  heaven,  in  the 
year  of  our  Lord  1622.  His  body  was  carried  to 
Annessy,  where  it  was  honorably  interred  in  the  Church 
of  the  Nuns  of  the  above-mentioned  order,  and  soon 
became  illustrious  for  several  miracles  ;  which  being 
duly  proved,  he  was  canonized  in  the  year  1665  by 
Pope  Alexander  VII.,  who  assigned  the  29th  of  January 
for  his  festival. 

In  the  bull  of  his  canonization  the  following  miracles 
are  recorded  to  have  been,  upon  the  strictest  examina- 
tion, found  incontestable : — 

1.  Jerome  Gemin,  who  had  been  drowned,  was  carried 
in  his  winding-sheet  to  the  grave  ;  his  carcass,  by  its 
stench,  denoted  that  putrefaction  had  already  com- 
menced :  when  suddenly  he  returned  to  life,  moved  his 
arms,  and  raised  his  voice  to  publish  the  praises  of 
Francis  of  Sales,  who,  as  he  related,  had  at  that  very 
instant  appeared  to  him  in  his  episcopal  habit,  with 
a  mild  and  glorious  countenance.  Many  other  wonder- 
ful circumstances  greatly  added  to  the  lustre  of  the 
miracle. 

2.  Claudius  Marmon,  a  boy  of  seven  years  of  age, 
who  had  been  blind  from  his  birth,  after  having  per- 
formed nine  days'  prayer,  whilst  he  was  lying  prostrate 
at  the  feet  of  the  holy  prelate,  received  his  sight  upon 
the  spot. 

3.  Jane  Petronilla  Evrax,  five  years  old,  labored 


XII  LITE    OF    ST.    FRANCIS    OF    SALES. 

under  so  inveterate  a  palsy  that  no  hopes  were  enter- 
tained of  her  recovery,  her  hips  and  legs  being  quite 
withered.  At  the  very  hour  at  which  her  father  was 
praying  for  her,  at  the  tomb  of  Francis,  she  was  on  a 
sudden  perfectly  cured,  and,  getting  up,  ran  to  her 
mother. 

4.  Claudius  Julier,  aged  ten  3-ears,  was  afflicted  in 
like  manner  with  a  palsy,  which  he  had  brought  with 
him  into  the  world,  in  so  grievous  a  manner  that  he 
had  not  the  use  of  either  of  his  hips  or  of  his  legs. 
Being  carried  by  his  mother,  for  the  third  time,  to  kiss 
the  tomb  of  Francis  of  Sales,  he  received,  upon  the 
spot,  strength  and  vigor  in  all  his  joints  and  limbs, 
which  were  before  useless,  and  in  a  moment  raised 
himself  up,  stood  upon  his  feet,  and  walked. 

5.  Frances  de  la  Pesse,  who,  by  falling  into  a  river., 
had  been  drowned,  was  restored  to  life  at  the  tomb, 
and  b}r  the  intercession  of  the  holy  prelate.  All  the 
marks  of  deformity  which  that  dreadful  accident  had 
left  in  her  body,  together  with  the  livid  color  and 
swelling,   were  on  a  sudden  wonderfully  removed. 

6.  James  Guidi,  whose  nerves  were  contracted,  amf 
who  had  been  an  absolute  cripple  from  his  birth,  im- 
ploring the  assistance  of  the  prayers  of  the  servant  of 
God,  was  in  an  instant  perfectly  cured. 

7.  Charles  Materon,  who  had  been  a  cripple  from 
his  very  birth,  and  strangely  deformed  in  his  whole 
body,  was,  by  the  intercession  of  the  saint,  instantly 
cured,  so  that  he  received  upon  the  spot  the  perfect 
figure  of  a  man,  together  with  the  use  of  his  limbs. 

All    these    miracle*-    with    their   respective    circum- 


PRAYER  OF  THE  AUTHOR.         Xni 

stances,  were  proved  with  the  utmost  evidence,  both  ae 
to  the  matters  of  fact,  which  were  attested  by  many 
credible  eye-witnesses,  and  as  to  their  being  clearly 
beyond  all  the  power  of  nature  or  art ;  the  more  so, 
because  they  were  all  of  them  wrought  almost  instan- 
taneously. 


A  DEDICATORY  PRAYER  OF  THE  AUTHOR 


O  sweet  Jesus,  my  Lord,  my  Saviour,  and  my  God  ! 
behold  me  here  prostrate  before  thy  Majesty,  devoting 
and  consecrating  this  work  to  thy  glory ;  give  life  to 
its  words  by  thy  blessing,  that  those  souls  for  whom  I 
have  composed  it  may  receive  from  it  the  sacred  in- 
spirations which  I  desire  for  them.  And  particularly 
grant  them  that  of  imploring  for  me  thy  infinite  mercy  : 
to  the  end  that,  while  I  point  out  to  others  the  way  of 
devotion  in  this  world,  I  may  not  myself  be  eternally 
rejected  and  confounded  in  the  other ;  but  that  with 
them  I  may  forever  sing,  as  a  canticle  of  triumph,  the 
words  which  with  my  whole  heart  I  pronounce,  in  tes- 
timony of  my  fidelity  amidst  the  hazards  of  this  mortal 
life  :  Live,  Jesus!  live,  Jesus! yea,  Lord  Jesus!  live  and 
reign  in  our  hearts  forever  and  ever.     Amen 


THE  AUTHOR'S  PREFACE. 


My  dear  Reader,  I  pray  thee  to  read  this  Preface  for 
our  mutual  satisfaction. 

f^?LYCERA,the  nosegay-inaker,  knew  so  well  how  to 
&&M  diversify  and  arrange  her  flowers,  that  with  the 
same  flowers  she  made  a  great  variety  of  nosegays. 
The  painter  Pausius,  in  attempting  to  imitate  them, 
failed  in  his  design,  for  he  could  not  diversify  his 
painting  so  variously  as  Glycera  did  her  nosegays.  It 
is  in  like  manner  that  the  Holy  Ghost  disposes  and 
orders,  with  so  much  variety,  the  instructions  of  de- 
motion which  he  gives  us  by  the  tongues  and  pens  of 
his  servants,  that,  although  the  doctrine  be  the  same, 
the  mode  of  treating  it  differs  according  to  the  several 
methods  in  which  they  are  composed.  I  neither  can 
nor  will,  nor  indeed  ought  I  to  write  anything  in  this 
Introduction,  upon  this  subject,  different  from  that 
which  has  been  already  published  by  our  predecessors. 
The  flowers  which  I  present  thee  are  the  same  ;  but  the 
nosega}'  which  I  have  made  of  them  differs  from  theirs, 
being  made  up  in  a  different  order  and  method. 

Almost  all  that  have  hitherto  treated  of  devotion 
have  had  in  view  the  instruction  of  persons  wholly  re- 
ared from  the  world  ;  or  have  taught  a  kind  of  devo- 
Son  leading:  to  this  absolute  retirement ;  whereas  my 

xv 


XVI  PREFACE. 

intention  is  to  instruct  such  as  live  in  towns,  in  fami- 
lies, or  at  court,  and  who,  by  their  condition,  are 
obliged  to  lead,  as  to  the  exterior,  a  common  life  ;  who 
frequently,  under  imaginary  pretence  of  impossibility, 
will  not  so  much  as  think  of  undertaking  a  devout  life  : 
believing  that  as  no  beast  dares  taste  the  seed  of  the 
herb  Palma  Christi,  so  no  man  ought  to  aspire  to  the 
palm  of  Christian  piety  as  long  as  he  lives  in  the 
bustle  of  temporal  affairs.  Now,  to  such  I  shall  prove 
that  as  the,  mother-pearl-fish  lives  in  the  sea  without 
receiving  a  drop  of  salt  water;  and  as  towards  the 
Chelidonian  islands  springs  of  fresh  water  may  be  foun</ 
in  the  midst  of  the  sea ;  and  as  the  fire-fly  passes 
through  the  flames  without  burning  its  wings,  so  a 
vigorous  and  resolute  soul  may  live  in  the  world  with- 
out being  infected  by  any  of  its  humors,  may  discover 
sweet  springs  of  piety  amidst  its  salt  waters,  and  fly 
amongst  the  flames  of  earthly  concupiscences  without 
burning  the  wings  of  the  holy  desires  of  a  devout  life. 
This,  it  is  true,  is  a  difficult  task,  and,  therefore,  ] 
wish  that  many  would  endeavor  to  accomplish  it  with 
more  ardor  than  has  been  hitherto  done  ;  and  I,  weak 
as  I  am,  shall  endeavor,  by  this  treatise,  to  contribute 
some  little  assistance  to  such  as,  with  a  generous  heart, 
shall  undertake  so  worthy  an  enterprise. 

Yet  it  is  not  through  my  own  choice,  or  inclination., 
that  this  Introduction  is  now  made  public.  A  pious 
and  virtuous  soul,  having  some  time  since  received  of 
God  the  grace  of  aspiring  to  a  devout  life,  desired  my 
particular  assistance  for  that  purpose.  Being  under 
many  obligations  to  her,  and  having  long  before  dis- 


PREFACE.  XVU 

covered  in  her  a  warm  disposition  to  piety,  I  applied 
myself  very  diligently  to  her  instruction ;  and  having 
conducted  her  through  all  the  exercises  suitable  to  her 
desire  and  condition,  I  left  her  certain  memorials  in 
writing,  of  which  she  might  occasionally  make  use. 
These  she  afterwards  communicated  to  a  learned  and 
devout  religious  man  ;  who,  believing  that  many  might 
profit  bjT  their  perusal,  earnestly  requested  me  to  have 
them  published,  to  which  I  readily  acquiesced,  from  a 
conviction  that  his  judgment  was  superior  to  mine,  and 
because  his  friendship  had  great  influence  over  my  will. 

That  the  whole  might  be  more  profitable  and  agree- 
able, I  have  revised  and  connected  the  different  parts, 
adding  several  advices  and  instructions  which  appeared 
suited  to  my  intention.  Numberless  occupations  left 
me  little  leisure  for  the  accomplishment  of  my  design . 
hence  you  will  find  in  this  treatise  neither  order  nor 
method,  but  merely  a  collection  of  good  admonitions 
which  I  have  delivered  in  plain  and  intelligible  words, 
without  bestowing  so  much  as  a  thought  on  the  orna- 
ments of  language,  having  business  of  more  conse 
quence  to  attend  to. 

I  address  my  discourse  to  Philothea,  because  desiring 
to  reduce  what  I  at  first  had  written  for  one  only,  to  the 
common  advantage  of  man}7  souls  ;  I  make  use  of  a 
name  applicable  to  all  such  as  aspire  to  devotion  :  for 
the  Greek  word  Philothea  signifies  a  soul  loving-,  or  in 
love  with,  God.  Regarding,  then,  throughout  this  work 
a  soul  which  by  the  desire  of  devotion  aspires  to  the 
love  of  God,  I  have  divided  it  into  five  parts.  In  the 
-first,  I  endeavor,  by  remonstrance   and   exercises,  to 


XVIII  PREFACE. 

convert  the  simple  desire  of  Philothea  into  an  absolute 
resolution,  which  she  at  last  makes,  by  a  firm  protesta- 
tion, after  her  general  confession,  followed  by  the  most 
holy  communion,  in  which,  giving  herself  up  to  her 
Saviour,  she  happily  enters  into  his  holy  love.  In  the 
second  part,  to  lead  her  farther  on,  I  show  her  the  two 
great  means  by  which  she  may  unite  herself  more  and 
more  to  his  divine  Majesty,  viz.,  the  use  of  the  sacra- 
ments, by  which  our  good  God  comes  to  us  ;  and  hoi}* 
prayer,  by  which  he  attracts  us  to  himself.  In  the 
third,  I  show  her  how  she  ought  to  exercise  herself  in 
the  virtues  most  proper  for  her  advancement ;  not  stop- 
ping, except  at  some  particular  advices,  which  she  could 
hardly  have  received  elsewhere,  or  discovered  herself. 
In  the  fourth  part  I  expose  to  her  view  some  of  the 
snares  of  her  enemies,  showing  her  how  she  may  escape 
them,  and  proceed  forward  in  her  laudable  under- 
taking. In  the  fifth  and  last  place  I  make  her  retire 
a  little  to  refresh  herself,  recover  breath,  and  repair  her 
strength,  that  she  may  afterwards  more  happily  gain 
ground,   and  advance  in  a  devout  life. 

In  this  capricious  age  I  foresee  that  many  will  say 
that  it  belongs  only  to  members  of  religious  communi- 
ties to  give  particular  directions  concerning  piety,  since 
they  have  more  leisure  than  a  bishop  can  have  who  is 
charged  with  a  diocese  so  heavy  as  mine  is  ;  that  such 
an  undertaking  too  much  distracts  the  understanding, 
which  should  be  employed  in  affairs  of  importance. 
But  I  tell  thee,  dear  reader,  with  the  great  St.  Denys, 
that  it  belongs  principally  to  bishops  to  conduct  souls 
to  perfection,  since  then-  order  is  as  supreme  among 


PREFACE.  XIX 

men  as  that  of  the  seraphim  is  <imong  the  angels,  so 
that  their  leisure  cannot  be  better  employed.  The 
ancient  bishops  and  fatheis  of  the  church,  it  must  be 
granted,  were  at  least  as  careful  of  their  charge  as  we 
are ;  yet  the}7  declined  not  to  superintend  the  particular 
conduct  of  several  souls  who  had  recourse  to  their  assist- 
ance, as  we  see  by  their  epistles,  in  which  instance 
they  imitated  the  apostles,  who,  amidst  the  general 
harvest  of  the  world,  picked  up  certain  remarkable  ears 
of  corn  with  a  special  and  particular  affection.  Who  is 
ignorant  that  Timothy,  Titus,  Philemon,  Onesimus,  St. 
Thecla,  and  Appia,  were  the  dear  disciples  of  the  great 
St.  Paul,  as  St.  Mark  and  St.  Petronilla  were  of  St. 
Peter,  —  St.  Petronilla,  I  say,  who,  as  Baronius  and 
Galonius  learnedly  prove,  was  not  St.  Peter's  carnal, 
but  only  his  spiritual,  daughter  ?  And  does  not  St.  John 
write  one  of  his  canonical  epistles  to  the  devout  Lady 
Electa  ? 

It  is  painful,  I  confess,  to  direct  souls  in  particular ; 
but  it  is  a  pain  that  gives  a  comfort  like  that  which  is 
felt  b}T  the  laborers  in  the  harvest  and  vintage,  wdio  are 
never  better  pleased  than  when  they  have  most  to  do, 
and  when  their  burdens  are  the  heaviest.  It  is  a  labor 
which  refreshes  and  revives  the  heart  by  the  sweet 
delight  it  excites  in  those  who  are  engaged  in  it ;  as  the 
cinnamon  refreshes  those  who  carry  it  through  Arabia 
Felix.  It  is  said  that  when  the  tigress  finds  one  of  her 
whelps,  which  the  huntsman  leaves  in  the  way  to  amuse 
her,  whilst  he  carries  off  the  rest  of  the  litter,  she  loads 
herself  with  it,  and  yet  feels  not  herself  encumbered ; 
but,  on  the  contrary,  more  active  in  the  course  which  site 


XX  PREFACE. 

takes  to  secure  it  in  her  den  ;  natural  love  diminishing 
the  weight  of  her  burden.  How  much  more  willingly, 
then,  will  a  fatherly  heart  take  charge  of  a  soul  in  which 
he  has  found  a  desire  of  holy  perfection  ;  carrying  it  in 
his  bosom  as  a  mother  does  her  little  child,  without 
being  wearied  by  so  precious  a  burden  !  But  this  must 
be,  indeed,  a  fatherly  heart ;  and  therefore  the  apostles 
and  apostolic  men  call  their  disciples  not  only  their 
children,  but,   still  more  tenderly,  their  little  children. 

It  is  true,  dear  reader,  that  I  here  write  of  a  devout 
life,  without  being  myself  devout,  yet  certainly  not 
without  a  desire  of  becoming  so  ;  and  it  is  this  affection 
towards  devotion  which  encourages  me  to  instruct  thee. 
For,  as  a  great  and  learned  man  has  said,  "  to  stud}', 
is  a  good  way  to  learn  ;  to  hear,  is  a  still  better  ;  but  to 
teach,  is  the  best  of  all."—"  It  often  happens,"  said  St. 
Austin,  writing  to  his  devout  Florentina,  "  that  the 
office  of  distributing  gives  us  the  merit  of  receiving  ; 
and  that  the  office  of  teaching  serves  as  a  foundation 
for  learning." 

Alexander  caused  the  picture  of  his  fair  Campaspe 
to  be  drawn  by  the  hand  of  the  celebrated  Apelles  ;  as 
the  painter  was  obliged  to  look  upon  her  for  a  consid- 
erable time  together,  as  fast  as  he  drew  her  features  in 
his  picture  the  love  of  them  became  insensibly  imprinted 
in  his  heart.  The  circumstance  coming  to  the  knowledge 
of  Alexander,  taking  pity  on  Apelles,  he  gave  her  to 
him  in  marriage,  depriving  himself,  for  his  sake,  of 
the  woman  whom  he  loved  most  in  the  world,  in  which 
action,  says  Pliny,  he  showed  the  greatness  of  his 
mind  as  much  as   he  could    have  done   by  the   most 


PREFACE.  XXI 

signal  victory.  Now  I  am  of  opinion,  beloved  reader, 
that  it  is  the  will  of  God,  that  I,  being  a  bishop,  should 
paint  upon  the  hearts  of  his  people,  not  only  common 
virtues,  but  also  his  most  dear  and  well-beloved  devo- 
tion. And  I  willingly  undertake  the  office,  as  well  in 
obedience  to  him,  and  to  discharge  my  duty,  as  with 
the  hope  that,  by  engraving  her  in  the  minds  of  others, 
nry  own  may  become  enamored  with  her  beauty  Xow, 
if  ever  this  divine  Majesty  shall  see  me  passionately 
in  love  with  her,  he  will  give  her  to  me  in  an  eternal 
marriage.  The  fair  and  chaste  Rebecca,  watering 
Isaac's  camels,  was  destined  to  be  his  wife,  and  re- 
ceived, on  his  part,  golden  ear-rings  and  bracelets. 
Thus  do  I  flatter  nryself,  through  the  infinite  goodness 
of  God.  that  whilst  I  conduct  his  dear  sheep  to  the 
wholesome  waters  of  devotion,  he  will  make  my  soul 
his  spouse,  putting  in  my  ears  the  golden  words  of  his 
holy  love  ;  and  on  my  arms,  strength  to  practise  good 
works,  in  which  consists  the  essence  of  true  devotion  ; 
which  I  humbly  beseech  his  divine  Majesty  to  grant  to 
me,  and  all  the  children  of  his  Church,  to  which  I 
forever  submit  my  writings,  my  actions,  my  words,  my 
thoughts  and  inclinations. 

At  Axnessy,  the  Feast  of  St.  M.  Magdalen,  1609. 


INTRODUCTION 

T  O 

A     DEVOUT     LIFE 


Part    JFtrgt* 


CONTAINING  INSTRUCTIONS  AND  EXERCISES   FOR  CONDUCE 

ING  THE  SOUL  FROM  HER  FIRST   DESIRE  TILL  SHE 

BE  BROUGHT  TO   A  FULL  RESOLUTION  TO 

EMBRACE  A  DEVOUT  LIFE. 


CHAPTER     I. 

THE     DESCRIPTION     OF     TRUE     DEVOTION. 

^y^OU  aspire  to  devotion,  my  dearest  Philothea. 
^A^.  because,  being  a  Christian,  you  know  it  to 
be  a  virtue  extremely  pleasing  to  the  Divine 
Majesty.  But  since  small  faults,  committed  in 
the  beginning  of  any  undertaking,  grow  in  the 
progress  infinitely  greater,  and  become  in  the  end 
almost  irreparable,  you  must  first  know  what  the 
virtue  of  devotion  is  ;  for  since  there  is  but  one 
true  devotion,  and  many  which  are  false  and 
deceitful,  if  you  cannot  distinguish  that  which  is 
true,  you  may  easily  deceive  and  amuse  yourself 
in  following  some  fantastical  and  superstitious 
devotion. 


Z  A    DEVOUT    LIFE. 

As  Aurelius  painted  all  the  faces  of  his  pictures 
to  the  air  and  resemblance  of  the  woman  he  loved, 
so  every  one  paints  devotion  according  to  his  own 
passion  and  fancy.  He  that  is  addicted  to  fasting 
thinks  himself  very  devout  if  he  fasts,  though  his 
heart  be  at  the  same  time  filled  with  rancor,  and 
scrupling  to  moisten  his  tongue  with  wine,  or  even 
with  water,  through  sobriety,  he  makes  no  diffi- 
culty to  drink  deep  of  his  neighbor's  blood,  by 
detraction  and  calumny.  Another  considers  him- 
self devout  because  he  recites  daily  a  multiplicity 
of  prayers,  though  immediately  afterwards  he 
utters  the  most  disagreeable,  arrogant,  and  injuri- 
ous words  amongst  his  domestics  and  neighbors. 
Another  cheerfully  draws  an  alms  out  of  his  purse 
to  relieve  the  poor,  but  cannot  draw  meekness  out 
of  his  heart  to  forgive  his  enemies.  Another 
readily  forgives  enemies,  but  never  satisfies  his 
creditors  but  by  constraint.  These,  by  some, 
are  esteemed  devout,  while,  in  reality,  they  are 
by  no  means  so. 

As  Saul's  servants  sought  David  in  his  house, 
but  Michol,  laying  a  statue  in  his  bed,  and  cover- 
ing it  with  his  clothes,  made  them  believe  it  was 
David  himself,  so  many  persons,  by  covering 
themselves  with  certain  external  actions  belonging 
to  devotion,  make  the  world  believe  that  they  are 
truly  devout,  whereas  they  are  in  reality  nothing 
but  statues  and  phantoms  of  devotion. 

True  devotion,  Philothea,  presupposes,  not  a 
partial,  but  a  thorough  love  of  God.  For  inas- 
much as  divine  love  adorns  the  soul,  it  is  called 
grace,  making  us  pleasing  to  the  Divine  Majesty; 


DESCRIPTION    OF    TRUE    DEVOTION".  O 

inasmuch  as  it  gives  us  the  strength  to  do  good, 
it  is  called  charity ;  but  when  it  is  arrived  at  that 
degree  of  perfection  by  which  it  not  only  makes 
us  do  well,  but  also  work  diligently,  frequently, 
and  readily,  then  it  is  called  devotion. 

As  ostriches  never  fly,  as  hens  fly  low,  heavily, 
and  but  seldom,  and  as  eagles,  doves,  and  swal- 
lows fly  aloft,  swiftly  and  frequently,  so  sinners 
fly  not  at  all  towards  God,  but  lie,  grovelling  on 
earth,  with  only  earthly  objects  in  view.  Good 
people,  who  have  not  as  yet  attained  to  devotion, 
fly  towards  God  by  their  good  works,  but  rarely 
slowly  and  heavily  ;  but  devout  souls  ascend  to 
Him  by  more  frequent,  prompt,  and  lofty  flights. 
In  short,  devotion  is  nothing  else  but  that  spirit- 
ual agility  and  vivacity  by  which  charity  works 
in  us,  or  we  work  by  her,  with  alacrity  and  affec- 
tion ;  and  as  it  is  the  business  of  charity  to  make 
us  observe  all  God's  commandments,  generally 
and  without  exception,  so  it  is  the  part  of  devo- 
tion to  make  us  observe  them  more  fully  and  with 
diligence.  Wherefore  he  who  observes  not  all 
the  commandments  of  God  cannot  be  esteemed 
either  good  or  devout ;  since  to  be  good  he  must 
be  possessed  of  charity  ;  and  to  be  devout,  besides 
charity,  he  must  show  a  cheerfulness  and  alacrity 
in  the  performance  of  charitable  actions. 

As  devotion,  then,  consists  in  a  certain  excellent 
degree  of  charity,  it  makes  us  not  only  active  and 
diligent  in  the  observance  of  God's  command- 
ments, but  it  also  excites  us  to  the  performance 
of  every  good  work  with  an  affectionate  alacrity, 
though  it  be  not  of  precepts,  but  only  of  counsel. 


*  A    DEVOUT    LIFE. 

For  as  a  man  newly  recovered  from  any  infirmity 
walks  as  much  as  is  necessary  for  him,  but  yet 

slowly  and  at  his  leisure,  so  a  sinner,  just  healed 
of  his  iniquity,  walks  as  far  as  God  commands 
him,  yet  slowly  and  heavily,  till  such  time  as  he 
attains  to  devotion  ;  for  then,  like  a  man  in  sound 
health,  he  not  only  walks,  but  runs,  and  springs 
forward  in  the  way  of  God's  commandments  ;  and. 
moreover,  advances  with  rapidity  in  the  paths  of 
his  heavenly   counsels  and  inspiration. 

To  conclude  :  charity  and  devotion  differ  no 
more  from  each  other  than  fire  does  from  flame  ; 
for  charity  is  a  spiritual  fire,  which,  when  inflamed, 
is  called  devoton.  Hence  it  appears  that  devotion 
adds  nothing  to  the  fire  of  charity  but  the  flame, 
which  makes  it  ready,  active,  and  diligent,  not 
only  in  the  observance  of  the  commandments  of 
God,  but  also  in  the  execution  of  his  heavenly 
counsels  and  inspirations. 


CHAPTER    II. 

THE     PROPRIETY     AND     EXCELLENCY     OF     DEVOTION. 

HEY  who  discouraged  the  Israelites  from 
*°  going  into  the  land  of  promise  told  them  it 
was  a  country  which  devoured  its  inhabitants  ;  or, 
in  other  words,  that  it  was  impossible  to  withstand 
the  pestilential  infection  of  its  air  ;  and,  further, 
tnat   the    natives   were    such   monsters   that   they 


EXCELLENCY    OF    DEVOTION.  5 

devoured  men  like  locusts.  It  is  in  this  manner, 
my  dear  Philothea,  that  the  world  defames  holy 
devotion,  representing  devout  persons  as  a  peevish, 
gloomy,  and  sullen  race  of  men,  pretending  that 
devotion  begets  melancholy  and  insupportable 
humors.  But  as  Josue  and  Caleb  protested  that 
the  promised  land  was  not  only  good  and  fair,  but 
also  that  the  possession  of  it  would  be  sweet  and 
agreeable,  so  the  Holy  Ghost,  by  the  mouths  of 
all  the  saints,  and  our  Saviour  by  his  own,  assure 
us  that  a  devout  life  is  a  life  of  all  others  the  most 
sweet,  happy,  and  amiable. 

The  world  beholds  devout  people  to  fast,  pray, 
suffer  injuries,  serve  the  sick,  and  give  alms  to 
the  poor;  it  sees  them  watch  over  themselves,  re- 
strain their  anger,  stifle  their  passions,  deprive 
themselves  of  sensual  pleasures,  and  perform  other 
actions  in  themselves  painful  and  rigorous  ;  but 
the  world  discerns  not  the  inward  cordial  devotion 
which  renders  all  these  actions  agreeable,  sweet, 
and  easy.  Look  at  the  bees  :  they  find  upon  the 
thyme  a  very  bitter  juice,  yet,  in  sucking  it,  they 
convert  it  into  honey,  because  such  is  their  prop- 
erty. O  worldlings  !  devout  souls,  it  is  true,  find 
much  bitterness  in  their  exercises  of  mortification ; 
but  in  performing  them  they  convert  them  into 
the  most  delicious  sweetness.  The  fires,  flames, 
wheels,  and  swords,  seemed  flowers  and  perfumes 
to  the  martyrs,  because  they  were  devout.  If, 
then,  devotion  can  confer  a  sweetness  on  the  most 
cruel  torments,  and  even  on  death  itself,  what  can 
it  not  do  for  virtuous  actions?  Sugar  sweetens 
green  fruits,  and  corrects  whatever  crudity  or  un- 


b  A   DEVOUT    LIF5. 

wholesomeness  may  be  in  those  that  are  ripe. 
Now,  devotion  is  that  true  spiritual  sugar  which 
corrects  the  bitterness  of  mortification  by  the 
sweetness  of  its  consolations ;  it  removes  dis- 
content from  the  poor ;  solicitude  from  the  rich ; 
sadness  from  the  oppressed ;  insolence  from  the 
exalted  ;  melancholy  from  the  solitary,  and  dissipa- 
tion from  him  that  is  in  company.  It  serves  as 
well  for  fire  in  winter  as  for  dew  in  summer.  It 
knows  as  well  how  to  use  abundance  as  how  to 
suffer  want,  and  how  to  render  honor  and  con- 
tempt equally  profitable.  In  a  word,  it  entertains 
pleasure  and  pain  with  equanimity,  and  replenishes 
the  soul  with  an  admirable  sweetness. 

Contemplate  Jacob's  ladder,  for  in  it  you  have  a 
true  picture  of  a  devout  life.  The  two  parallel 
sides  between  which  we  ascend,  and  in  which  the 
rounds  are  fixed,  represent  prayer,  which  obtains 
the  love  of  God,  and  the  sacraments  which  confer 
it.  The  rounds  are  the  several  degrees  of  charity 
by  which  we  advance  from  virtue  to  virtue,  either 
descending  by  action  to  the  help  and  support  of 
our  neighbor,  or  ascending  by  contemplation  to  an 
amorous  union  with  God.  Now,  look  attentively, 
I  beseech  you,  upon  those  who  are  on  this  ladder  : 
they  are  either  men  who  have  angelical  hearts,  or 
angels  clothed  in  human  bodies.  They  are  not 
young,  although  they  seem  so,  because  they  are 
full  of  vigor  and  spiritual  activity.  They  have 
wings  to  soar  up  to  God  by  holy  prayer ;  but 
they  have  also  feet  to  walk  with  men  by  a  holy 
and  edifying  conversation.  Their  countenances 
are    fair   and    cheerful,    because    they  receive    all 


DEVOTION    COMPATIBLE    AVITH    EVERY    STATION. 


things  with  sweetness  and  content.  Their  legs, 
their  arms,  and  heads  are  bare,  because  in  all  their 
thoughts,  affections,  and  actions  they  have  no 
other  design  or  motive  than  that  of  pleasing  God. 
The  rest  of  their  body  has  no  other  covering  than 
&  fair  and  light  robe,  to  show  that,  although  they 
make  use  of  the  world  and  worldly  things,  vet 
they  use  them  in  a  most  pure  and  moderate  man- 
ner, not  taking  more  of  them  than  is  necessary  for 
their  condition.  Such  are  devout  persons.  Be- 
lieve me,  clear  Philothea,  devotion  is  the  quintes- 
sence of  pleasures,  the  queen  of  virtues,  and  the 
perfection  of  charity.  If  charity  be  milk,  devotion 
is  the  cream  ;  if  charity  be  a  plant,  devotion  is  its 
flower  ;  if  charity  be  a  precious  stone,  devotion  is 
its  lustre  ;  if  charity  be  a  rich  balm,  devotion  is  its, 
odor ;  yea,  the  odor  of  sweetness,  which  comforts 
men  and  rejoices  angels. 


CHAPTER    III. 

DEVOTION     IS    COMPATIBLE    WITH     EVERY    STATION     OF     LIFE. 

^JfS  in  the  creation,  God  commanded  the  plants 
^k  to  bring  forth  their  fruits,  each  one  according 
to  its  kind,  so  he  commands  all  Christians,  who 
are  the  living  plants  of  his  Church,  to  bring  forth 
the  fruits  of  devotion,  each  according  to  his  quality 
and  vocation.  Devotion  ought,  then,  to  be  not  only 
differently  exercised  by  the  gentleman,  the  trades- 


8  A    DEVOUT   LITE. 

man,  the  servant,  the  prince,  the  widow,  the  maid, 
and  the  married  woman,  but  its  practice  should  be 
also  adapted  to  the  strength,  the  employments,  and 
obligations  of  each  one  in  particular.  For  I  ask 
thee,  Philothea,  is  it  fit  that  a  bishop  should  lead 
the  solitary  life  of  a  Carthusian?  or  that  married 
people  should  lay  up  no  greater  store  than  the 
Capuchin  ?  If  a  tradesman  were  to  remain  the 
whole  day  in  the  church,  like  the  religious,  or 
were  the  religious  man  continually  exposed  to 
encounter  difficulties  in  the  service  of  his  neigh- 
bor, as  the  bishop  is,  would  not  such  devotion  be 
ridiculous,  preposterous,  and  insupportable?  This 
fault  is,  nevertheless,  very  common,  and  hence  the 
world,  which  distinguishes  not  between  real  devo- 
tion and  the  indiscretion  of  those  who  imagine 
themselves  to  be  devout,  murmurs  at  the  devotion 
which  cannot  prevent  these  disorders. 

No,  Philothea,  true  devotion  does  no  harm 
whatever,  but  rather  gives  perfection  to  all  things  ; 
but  when  it  is  not  compatible  with  our  lawful 
vocation,  then,  without  doubt,  it  is  false.  "The 
bee,"  says  Aristotle,  "extracts  honey  from  flowers 
without  injuring  them,  and  leaves  them  as  entire 
and  fresh  as  she  found  them."  True  devotion  goes 
still  further,  for  it  not  only  does  no  injury  to  any 
vocation  or  employment,  but,  on  the  contrary, 
adorns  and  beautifies  it.  As  all  sorts  of  precious 
stones,  when  cast  into  honey,  receive  a  greater 
lustre,  each  according  to  its  color,  so  every  one's 
vocation  becomes  more  agreeable  when  united 
with  devotion.  By  devotion,  the  care  of  the 
family  is  rendered   more    peaceable,    the  love  of 


DEVOTION    COMPATIBLE    WITH    EVERY    STATION.      9 

the  husband  and  wife  more  sincere  ;  the  service  of 
the  prince  more  faithful ;  and  every  employment 
more  pleasant  and  agreeable. 

It  is  ar  srror,  or  rather  a  heresy,  to  say  that 
devotion  is  incompatible  with  the  life  of  a  soldier, 
a  tradesman,  a  prince,  or  a  married  woman.  It  is 
true,  Philothea,  that  a  devotion  purely  contem- 
plative, monastical,  and  religious,  cannot  be  exer- 
cised in  those  vocations  ;  but,  besides  these  three 
kinds  of  devotion,  there  are  several  others  proper 
to  conduct  to  perfection  those  who  live  in  the  secular 
state.  Abraham,  Isaac,  and  Jacob,  David,  Job, 
Tobias,  Sarah,  Rebecca,  and  Judith,  bear  witness 
Of  this  in  the  Old  Testament ;  and  in  the  New,  St. 
Joseph,  Lydia,  and  St.  Crispin,  practised  perfect 
devotion  in  their  shops  ;  St.  Ann,  St.  Martha,  St. 
Monica,  Aquila,  Priscilla,  in  their  families  ;  Cor- 
nelius, St.  Sebastian,  St.  Maurice,  in  the  army; 
Constantine,  Helena,  St  Lewis,  blessed  Amedseus, 
and  St.  Edward,  on  the  throne.  Nay,  it  has  hap- 
pened that  many  have  lost  perfection  in  the  desert 
who  had  preserved  it  in  the  world,  which  seems 
so  little  favorable  to  perfection.  "Lot,"'  says  St. 
Gregory,  "  who  was  so  chaste  in  the  city,  defiled 
himself  in  the  wilderness.''  Wheresoever,  then,  we 
are,  we  may,  and  should,  aspire  to  a  perfect  life. 


10  A    DEVOUT    LIFE. 


CHAPTER    IV. 

OF   THE    NECESSITY   OF   A    GUIDE   TO    CONDUCT    US    IN  THE   WAY  OF 
DEVOTION. 

^Q^OUNG  Tobias,  being  commanded  to  go  to 
^*&-  Rages,  answered,  "I  know  not  the  way."  "  Go 
then,"  replied  his  father,  "and  seek  some  man  to 
conduct  thee."  I  say  the  same  to  thee,  my  Philo- 
thea.  Wouldst  thou  walk  in  earnest  towards  de- 
votion, seek  some  good  man,  who  may  guide  and 
conduct  thee  ;  this  is  the  best  advice  I  can  give  thee. 
"Though  you  search  for  the  will  of  God,"  says 
the  devout  Avila,  "you  shall  never  so  assuredly 
find  it  as  in  the  way  of  humble  obedience,  so 
much  recommended  and  practised  by  all  holy  per- 
sons who  have  aspired  to  devotion."  St.  Teresa, 
seeing  the  lady  Catharine,  of  Cardona,  perform 
such  rigorous  penances,  desired  anxiously  to  imi- 
tate her,  contrary  to  the  advice  of  her  confessor. 
The  saint  was  much  tempted  to  disobey  him  in  that 
particular  ;  but  God  said  to  her  :  "  Daughter,  thou 
art  in  a  good  and  secure  wa}r ;  seest  thou  her  pen- 
ance? But  I  value  more  thy  obedience."  Hence 
she  conceived  so  high  an  esteem  for  this  virtue 
that,  besides  that  which  she  owed  to  her  superiors, 
she  vowed  a  particular  obedience  to  an  excellent 
man,  to  whose  direction  and  advice  she  implicitly 
submitted.  In  return  for  this  obedience  she,  as 
well  as  many  other  devout  souls  before  and  after 
her,  who,  that  they  might  more  entirely  subject 
themselves  to  God,  submitted  their  wills  to  that 


GUIDE    TO    DEVOTION.  11 

of  his  servants,  enjoyed  most  unspeakable  conso- 
lations. St.  Catharine,  of  Sienna,  in  her  dialogues, 
highly  applauds  this  implicit  obedience.  The 
devout  princess,  St.  Elizabeth,  submitted  herself 
with  an  entire  obedience  to  the  learned  Conradus  ; 
and  the  advice  given  by  the  great  St.  Lewis  to  his 
son,  a  little  before  his  death,  was,  "  Confess  often  ; 
choose  a  good  confessor,  a  wise  man,  who  may 
safely  teach  thee  to  do  the  things  that  shall  be 
necessary  for  thee." 

"  A  faithful  friend,"  says  the  Holy  Scripture,  "  is 
a  strong  defence  ;  and  he  that  hath  found  him  hath 
found  a  treasure.  A  faithful  friend  is  the  medi- 
cine of  life  and  immortality  ;  and  they  that  fear 
the  Lord  shall  find  him."  —  Eccli.,  vi.,  14.,  16. 
These  divine  words,  as  you  may  easily  perceive, 
refer  to  a  happy  immortality,  for  the  attainment 
of  which  it  is  necessary  that  we  should  .submit 
ourselves  to  the  direction  of  a  faithful  friend,  who, 
by  the  prudence  and  wisdom  of  his  counsels,  may 
guide  us  in  all  our  actions,  and  secure  us  from  the 
ambushes  and  deceits  ot  the  wicked  one.  Such  a 
friend  will  be  to  us  as  a  treasure  of  wisdom  and  con- 
solation, in  all  our  afflictions,  our  sorrows,  and 
relapses  ;  he  will  serve-  as  a  medicine  to  cure,  and 
as  a  cordial  to  comfort  our  hearts  in  our  spiritual 
disorders;  he  will  guard  us  from  evil,  and  make 
us  advance  in  good  ;  and  should  any  infirmity  be- 
fall us,  he  will  assist  in  our  recovery,  and  prevent 
its  being  unto  death. 

But  who  shall  find  this  friend?  They  that  fear 
the  Lord,  answers  the  wise  man ;  that  is,  the 
humble,  who   earnestly  desire   their  spiritual   ad- 


12  A    DEVOUT    Lin.. 

vancement.  Since,  then,  it  concerns  }^ou  so  much 
Philothea,  to  travel  with  a  good  guide  in  this  holy 
road  lo  devotion,  beseech  God,  with  the  greatest 
importunity,  to  furnish  you  with  one  who  may  be 
according  to  his  own  heart ;  and  be  assured  that 
he  will  rather  send  you  an  angel  from  heaven,  as 
he  did  to  young  Tobias,  than  fail  to  grant  your 
request. 

Now,  such  a  guide,  when  you  have  found  him, 
ought  always  to  be  an  angel  to  you  ;  consider  him 
not  as  a  mere  man ;  place  not  your  confidence  in 
his  human  learning,  but  in  God,  whose  minister 
he  is,  and  who  speaks  to  you  by  his  means,  put- 
ting in  his  heart  and  in  his  mouth  whatever  shall 
be  requisite  for  your  happiness,  so  that  you  ought 
to  pay  as  much  attention  to  him  as  to  an  angel  who 
would  come  down  from  heaven  to  conduct  you 
thither.  Open  your  heart  to  him  with  all  sincerity 
and  fidelity,  manifesting  clearly  and  explicit \y  the 
state  of  your  conscience  without  fiction  or  dissimu- 
lation ;  by  this  means  your  good  actions  will  be 
examined  and  approved ;  and  your  evil  ones  cor- 
rected and  remedied ;  you  will  be  comforted  and 
strengthened  in  your  afflictions,  and  be  kept  regu- 
larly in  order  in  your  consolations.  Place  great 
confidence  in  him,  but  let  it  be  united  with  a  holy 
reverence,  so  that  the  reverence  may  not  diminish 
the  confidence,  nor  the  confidence  the  reverence. 
Confide  in  him  with  the  respect  of  a  daughter  to- 
wards her  father  ;  respect  him  with  the  confidence 
of  a  son  towards  his  mother.  In  a  word,  your 
friendship  for  him  ought  to  be  strong  and  sweet, 
pure  and  holy,  entirely  spiritual  and  divine. 


NECESSITY    OF    PURIFYING    THE    SOUL.  13 

"For  this  end,  choose  one  amongst  a  thousand,'* 
says  Avila  ;  but  I  say,  choose  one  amongst  ten 
thousand  ;  for  there  are  fewer  than  can  be  imagined 
who  are  capable  of  this  office.  He  must  be  a  man 
of  charity,  learning,  and  prudence.  If  any  one  of 
these  three  qualities  be  wanting  in  him,  there  is 
danger  ;  but  I  say  to  you  again,  Ask  him  of  God, 
and  having  obtained  him,  bless  his  Divine  Majesty, 
remain  constant,  and  seek  no  other  ;  but  proceed 
on,  with  sincerity,  humility,  and  confidence,  till 
you  arrive  at  the  happy  end  of  your  journey. 


CHAPTER    V. 

THAT   WE    MUST    BEGIN    BY    PURIFYING    THE   SOUL. 

f  HE  flowers  have  appeared  in  our  land,  the  time 
of  pruning  is  come." — Cantic.  ii.  12.  What 
else  are  the  flowers  of  our  hearts,  O  Philothea  !  but 
good  desires?  Xow,  as  soon  as  they  appear  we 
must  put  our  hand  to  the  pruning-knife,  to  re- 
trench from  our  conscience  all  dead  and  superfluous 
works.  As  the  alien  maid,  before  she  could  marry 
an  Israelite,  was  obliged  to  put  off  the  garment  of 
her  captivity,  pare  her  nails,  and  shave  her  hair, 
so  the  soul  that  aspires  to  the  honor  of  being 
spouse  to  the  Son  of  God  must  divest  herself  of 
the  old  man,  and  clothe  herself  with  the  new,  by 
forsaking  sin,  and  removing  every  obstacle  which 
may  prevent   her  union  with    God.     To  enjoy  a 


14  A   DEVOUT   LIFE. 

good  state  of  health,  it  is  necessary  that  we  be 
previously  purged  from  offensive  humors.  St.  Paul, 
in  a  moment,  was  cleansed  with  a  perfect  purgation  ; 
so  was  St.  Catherine,  of  Genoa,  St.  Mary  Magdalen, 
St.  Pelalia,  and  some  others ;  but  this  kind  of 
purgation  is  as  miraculous  and  extraordinary  in 
the  order  of  grace  as  the  resurrection  of  the  dead 
is  in  that  of  nature  ;  and  therefore  to  expect  it 
would  be  presumptuous.  The  ordinary  purification, 
or  healing,  whether  of  the  body  or  the  mind,  is 
not  instantaneously  effected,  but  takes  place  grad- 
ually, by  passing  from  one  degree  to  another,  with 
labor  and  patience. 

The  angels  upon  Jacob's  ladder  had  wings,  yet 
they  flew  not,  but  ascended  and  descended  in  order 
from  one  step  to  another.  The  soul  that  rises 
from  sin  to  devotion  may  be  compared  to  the 
dawning  of  the  day,  which  at  its  approach  expels 
not  the  darkness  instantaneously,  but  by  little  and 
little.  "The  cure,"  says  the  medical  aphorism, 
w  which  is  made  leisurely,  is  always  the  most  per- 
fect." The  diseases  of  the  heart,  as  well  as  those  of 
the  body,  oome  posting  on  horseback,  but  depart 
leisurely  on  foot.  Courage  and  patience  then, 
Philothea,  are  necessary  in  this  enterprise.  Alas  ! 
how  much  are  those  souls  to  be  pitied  who,  per- 
ceiving themselves  subject  to  many  imperfections, 
after  having  for  a  While  exercised  themselves  in 
devotion,  begin  to  be  dissatisfied,  troubled,  and 
discouraged,  and  suffer  their  hearts  to  be  almost 
overcome  with  the  temptation  of  forsaking  all, 
and  returning  back  to  their  former  course  of  life. 
But,  ou  the  other  hand,  are  not  those  souls  also  in 


NECESSITY   OF   PURIFYING    THE    SOUL.  15 

extreme  danger,  who,  by  a  contrary  temptation, 
believe  themselves  quite  purified  from  their  im- 
perfections the  first  day  of  their  purgation  ;  who 
think  themselves  perfect,  though  as  yet  scarcely 
formed,  and  presume  to  fly  without  wings  !  O 
Philothea  !  in  what  danger  are  they  of  relapsing, 
being  so  soon  out  of  the  physician's  hands  ?  "  It  is 
rain  for  you  to  rise  before  light "  says  the  prophet 
(Ps.  cxxvi,  2)  ;  "rise  after  you  have  sitten,"  and 
he  himself  practised  this  lesson  ;  for  having  been 
already  washed  and  cleansed,  he  desires  to  be 
washed  and  cleansed  still  more  and  more.  —  Ps.  i.  3. 
The  exercise  of  purifying  the  soul  neither  can 
nor  ought  to  end  but  with  our  life  ;  let  us  not 
then  be  disturbed  at  the  sight  of  our  imperfec- 
tions, for  perfection  consists  in  fighting  against 
them  ;  and  how  can  we  fight  against  them  without 
seeing  them,  or  overcome  them  without  encoun- 
tering them?  Our  victory  consists  not  in  being 
insensible  to  them,  but  in  refusing  them  our  con- 
sent ;  now  to  be  displeased  with  them,  is  not  to 
consent  to  them.  It  is  absolutely  necessary  foi 
the  exercise  of  our  humility  that  we  should  some- 
times meet  with  wounds  in  this  spiritual  warfare ; 
but  then  we  are  never  overcome,  unless  we  eithei 
lose  our  life  or  our  courage.  Xow,  imperfections 
or  venial  sins  cannot  deprive  us  of  our  spiritual 
life,  wrhich  is  not  lost,  but  by  mortal  sin.  It  then 
only  remains  that  we  lose  not  our  courage.  "Save 
me,  O  Lord  !  "  said  David,  "from  pusillanimity  of 
spirit,  or  cowardice  and  faint -heartedness."  It  is 
happy  for  us  that  in  this  warfare  we  shall  always 
be  victorious,  provided  we  do  but  fight. 


16  A   DEVOUT   LIFE. 

CHAPTER    VI. 

OF   THE   FIRST   PURGATION,   WHICH    IS  THAT   OF   MORTAL  SIN 

JJ^HE  first  purgation  that  must  be  made  is  that 
d^p  of  mortal  sin;  the  means  to  make  it  is  the 
holy  sacrament  of  penance.  Seek ,  in  the  first  place, 
the  best  confessor  you  can  find  ;  then  procure  some 
of  those  books  which  have  been  composed  for  as- 
sisting sinners  to  make  a  good  confession  ;  such  as 
Granada,  Bruno,  Arias,  or  Auger;  read  them 
carefully,  and  remark,  from  point  to  point,  in 
what  you  have  offended  from  the  time  you  came 
to  the  use  of  reason  to  the  present  hour.  Should 
you  distrust  your  memory,  write  down  what  you 
have  observed,  and  having  thus  prepared  and  col- 
lected together  the  bad  humors  of  your  conscience, 
detest  and  renounce  them  with  the  greatest  con- 
trition and  sorrow  that  your  heart  can  conceive, 
considering  these  four  things,  (1)  that  by  sin  you 
have  lost  the  grace  of  God  ;  (2)  that  you  have  re- 
signed your  claim  to  heaven;  (3)  that  you  have 
chosen  the  eternal  pains  of  hell ;  and  (4)  that  you 
have  renounced  the  eternal  love  of  God.  You 
see,  Philothea,  that  I  speak  of  a  general  confes- 
sion of  the  whole  life,  Avhieh,  though  not  ab- 
solutely necessary,  yet  I  look  upon  as  exceedingly 
profitable  in  the  beginning,  and,  therefore,  earnestly 
advise  it.  It  frequently  happens  that  the  ordinary 
confessions  of  those  who  lead  a  common  worldly 
life  are  full  of  considerable  defects ;  for  they 
often  make  littlo  or  no  preparation,  neither  have 


ON    THE    SECOND    PURGATION.  17 

they  sufficient  contrition  ;  nay,  it  too  frequently 
happens  that  they  go  to  confession  with  a  tacit 
inclination  of  returning  to  sin,  which  appears 
from  their  subsequent  unwillingness  to  avoid  the 
occasions  of  sin,  and  to  make  use  of  the  means 
necessary  for  the  amendment  of  their  life.  In 
all  these  cases,  a  general  confession  calls  us  to 
the  knowledge  of  ourselves:  it  excites  in  us  a 
wholesome  confusion  for  our  past  life  ;  it  makes 
us  admire  the  mercy  of  God,  who  has  so  patiently 
waited  for  us  ;  it  appeases  our  hearts  ;  composes 
our  minds  ;  excites  us  to  good  resolutions  ;  gives 
occasion  to  our  spiritual  father  to  prescribe  us 
advices  more  suitable  to  our  condition,  and  opens 
our  heart  to  declare  ourselves  with  more  confi- 
dence in  our  following  confessions.  Speaking, 
then,  of  a  general  renovation  of  your  heart,  and  of 
an  universal  conversion  of  your  soul  to  God,  by 
undertaking  a  devout  life,  it  appeal's  necessary. 
Philothea,  to  exhort  you  to  this  general  confes- 
sion. 


CHAPTER     VII. 

OF  THF  SECOND   PURGATION,  WHICH    IS  TH'~   OF  AFFECTION  TO  SlN.i 

^pLTHOUGH  all  the  Israelites  departed  in 
^^  effect  out  of  the  land  of  Egypt,  yet  they  did 
not    all    depart  in    affection  ;    wherefore  many  of 

aTo  understand  better  the  sentiments  of  the  Saint,  in  this  chapter, 
with  regard  to  the  affections  to  sin,  at  which  some  have  taken  offence- 


18  A   DEVOUT   LIFE. 

them  regretted  in  the  wilderness  their  want  of  the 
onions  and  flesh-pots  of  Egypt.  In  like  manner, 
there  are  penitents  who  in  effect  depart  from 
sin,  but  yet  quit  it  not  in  affection;  they  propose 
to  sin  no  more,  but  it  is  with  a  certain  reluctancy 
of  heart  that  they  deprive  themselves  of,  or 
abstain  from,  an  unhappy  delectation  in  sin.  Al- 
though they  renounce  and  avoid  it,  they  never- 
theless often  look  back  upon  it,  as  Lot's  wife  did 
towards  Sodom.  They  abstain  from  sin,  as  sick 
men  do  from  melons y  which  they  forbear  to 
taste,  because  the  physician  threatens  them  with 
death  if  they  eat  them ;  but  it  is  with  the  utmost 
reluctance  that  they  refrain  from  them.  They 
talk  of  them  incessantly,  and  are  unwilling  to 
believe  them  hurtful.  They  have  a  continual 
longing  for  them,  and  think  those  happy  who  may 
eat  them.  Such  is  the  case  with  loose  and  weak 
penitents  ;  they  abstain  for  some  time  from  sin, 
but  it  is  with  the  utmost  regret ;  they  would  re- 
joice if  they  could  sin,  and  not  bb  damned ;  they 
speak  of  it  with  a  certain  pleasure  and  relish,  and 
think  those  who  sin  more  at  ease.  The  man  who 
was  resolved  to  be  revenged  on  anocher  changes 
his    mind  in   confession;    but   shortly   after   you 

we  must  distinguish  two  different  acceptations  of  these  words.  For  if, 
by  affection  to  sin.  we  understand  the  wilful  love,  01  desire  of  sin,  or 
a" voluntary  complacency,  or  delight  in  the  thought  of  committing  sin, 
it  is  certain  that  in  this  sense  an  affection  to  mortal  sin  is  in  itself  a 
mortal  sin.  But  the  holy  prelate  does  not  take  the  affection  to  sin  in 
this  sense.  He  only  means  by  the  affection  to  sin,  a  certain  propensity 
and  inclination  to  sin,  contracted  by  a  former  evil  habit,  which  is  apt 
to  remain  hi  the  soul,  as  a  relic  of  the  old  leaven,  after  her  conversion 
to  God,  and  her  reconciliation  in  the  sacrament  of  penance,  which, 
though  upon  reflection  the  soul  resists  it,  is,  nevertheless,  of  a  very 
dangerous  nature,  if  not  diligently  purged  away,  according  to  the  sen- 
timents which  the  Saint  here  inculcates. 


ON   THE    SECOND    PURGATION.  19 

may  find  him  among  his  friends,  talking  with 
pleasure  to  them  of  his  quarrel,  and  saying, 
"Had  it  not  been  for  the  fear  of  God,  and  that  the 
divine  law  in  this  article  of  forgiving  is  hard,  — 
would  to  God  it  were  allowed  to  revenge  one's 
self!  "  Ah  !  who  does  not  see,  that  although  he  be 
delivered  from  the  sin,  he  is  still  entangled  by  an 
affection  to  it ;  and  that,  being  in  effect  out  of 
Egypt,  he  is  still  there  in  affection,  longing  after 
its  garlic  and  onions  ;  as  a  woman,  who  having 
detested  her  impure  love,  is,  nevertheless,  pleased 
with  being  courted  and  followed  !  Alas,  in  how 
great  danger  are  all  such  people  ! 

If  you  desire,  O  Philothea !  to  undertake  a 
devout  life,  you  must  not  only  cease  to  sin,  but 
also  cleanse  your  heart  from  all  affections  to  sin  ; 
for,  besides  the  danger  of  a  relapse,  these  wretched 
affections  will  so  perpetually  weaken  and  depress 
your  spirits,  that  they  will  render  you  incapable 
of  practising  good  works  with  alacrity  and  dili- 
gence, in  which,  nevertheless,  consists  the  very 
essence  of  devotion.  Souls  that  are  recovered 
from  the  ^  .ate  of  sin,  and  still  retain  these  affec- 
tions, are,  in  my  opinion,  like  minds  in  the  green- 
sickness :  though  not  sick,  yet  all  their  actions  are 
sick ;  they  eat  without  relish,  sleep  without  rest, 
laugh  without  joy,  and  rather  drag  themselves 
alono;  than  walk.  This  is  exactly  the  case  with 
those  here  described  :  they  do  good,  but  with  such 
a  spiritual  heaviness  that  it  takes  away  all  the 
grace  from  their  good  exercises,  which  are  few  in 
number  and  small  in  effect. 


20  A   DEVOUT   LIFE. 

V 

CHAPTER    VIII. 

OF    THE     MEANS     TO     MAKE     THIS     SECOND      PURGATION. 


S^^'  ^ie  nis^  means5  nay»  the  very  f< 
ML  of  this  second  purgation  is  a  lively 


foundation, 
sense  and 

strong  apprehension  of  the  dreadful  evils  in  which 
sin  involves  the  soul,  by  means  of  which  we  con- 
ceive a  deep  and  vehement  contrition.  For  as 
contrition,  be  it  ever  so  small,  when  joined  with 
the  virtue  of  the  sacrament,  cleanses  us  sufficiently 
from  sin,  so  when  it  is  great  and  vehement,  it 
cleanses  us  even  from  every  affection  to  sin.  A 
slight  hatred  or  rancor  creates  an  aversion  to  the 
person  whom  we  hate,  and  makes  us  avoid  his 
company  ;  but  if  it  be  a  rooted  and  violent  hatred, 
we  not  only  fly  and  abhor  him,  but  even  loathe  the 
conversation  of  his  kindred  and  friends,  and  can- 
not endure  so  much  as  the  sight  of  his  picture, 
nor  of  anything  that  belongs  to  him.  In  like 
manner,  when  a  penitent  hates  sin  only  with  a 
weak,  though  true  contrition,  he  forms  the  resolu- 
tion to  sin  no  more  ;  but  when  he  hates  it  with  a 
rooted  and  A^igorous  contrition,  he  not  only  detests 
the  sin,  but  also  the  affections,  connections,  and 
occasions  which  lead  towards  it.  AVe  must,  then, 
Philothea,  enlarge  our  contrition  as  much  as  pos- 
sible ;  we  must  extend  it  to  everything  that  has 
the  least  relation  to  sin.  Thus  Magdalen,  in  her 
conversion,  lost  so  effectually  the  taste  of  the 
pleasure  she  had  taken  in  her  sins  as  never  to 
think  of  them  more.     And  David  protested,  not 


ON    OUR    CREATION.  21 

only  his  abhorrence  of  sin,  but  also  of  all  the  ways 
and  paths  that  lead  to  it.  -  —  Ps.  xxviii.  104.  In 
this  point  consists  the  soul's  growing  young  again, 
which  he  beautifully  compares  to  the  renewing  of 
the  eagle.  — Ps.  vii.  5. 

Now,  in  order  to  obtain  this  perfect  contrition 
you  must  diligently  exercise  yourself  in  the  fol- 
lowing meditations,  which,  by  the  help  of  God's 
grace,  will  eradicate  from  your  heart  both  sin  2nd 
the  affection  to  sin.  As  it  is  for  this  purpose  I 
have  composed  them,  use  them  in  the  order  I 
have  placed  them,  taking  but  one  for  each  day, 
and  that,  if  possible,  in  the  morning,  which  is  the 
best  time  for  spiritual  exercises  ;  and  endeavor  to 
ruminate  on  them  during  the  rest  of  the  day.  But 
if  you  be  not  as  yet  accustomed  to  meditation,  read 
what  shall  be  said  on  this  subject  in  the  Second 
Part. 

CHAPTER     IX. 

THE     FIRST     MEDITATION. —ON     OUR     CRFATION. 
PREPARATION. 

SOLACE  yourself  in  the  presence  of  God.  2. 
•its?  Beseech  him  to   inspire  you. 

CONSIDERATIONS. 

1.  Consider  that  so  many  years  ago  you  were 
not  yet  in  the  world,  and  that  your  being  was  a 
mere  nothing.     Where  were  we,  O  my  soul !  at 


22  A   DEVOUT   LIFE. 

that   time?     The  world  had  then  lasted  sc   long, 
and  we  were  not  known. 

2.  God  has  drawn  you  out  of  this  nothing,  to 
make  you  what  you  now  are,  merely  out  of  his 
own  pure  goodness,  having  no  need  of  you  what- 
ever. 

3.  Consider  the  being  that  God  has  given  you  ; 
it  is  the  greatest  in  this  visible  world,  capable  of 
eternal  life,  and  of  being  perfectly  united  to  his 
Divine  Majesty. 

AFFECTIONS    AND    RESOLUTIONS. 

1.  Humble  yourself  profoundly  before  God, 
saying  from  your  heart,  with  the  Psalmist,  K  O 
Lord  !  my  whole  being  is  as  nothing  before  thee, 
and  how  hadst  thou  remembrance  of  me  to  create 
me?"  Alas,  my  soul!  thou  wast  ingulfed  in 
that  ancient  nothing,  and  hadst  yet  been  therein 
had  not  God  drawn  thee  thence  ;  and  what  couldst 
thou  have  done  hadst  thou  remained  in  such  a 
state  ? 

2.  Return  thanks  to  God.  O  my  great  and 
good  Creator  !  how  much  am  I  obliged  to  thee, 
since  thou  hast  vouchsafed  to  draw  me  out  of 
nothing,  and  by  thy  mercy  to  make  me  what  I  am? 
What  can  I  ever  do  to  bless  thy  holy  name  as  I 
ought,  and  to  render  due  thanks  to  thy  inestimable 
goodness  ? 

3.  Confound  yourself.     But,  alas  !  my  Creator, 
nstead  of  uniting  myself  to  thee   by  loving  and 

serving  thee  I  have  made  myself  a  rebel  by  my 
disorderly  affections,  separating  myself,  and  stray 
ing  far  away  from  thee   to  unite  myself  to  sin, 


ON    OUR   CREATION.  23 

valuing  thy  goodness  no  more  than  if  thou  hadst 
not  been  my  Creator. 

4.  Cast  yourself  down  before  God.  0  my  soul! 
know  that  the  Lord  is  thy  God;  it  is  he  that  has 
made  thee,  and  not  thou  thyself.  0  God!  I  am 
the  work  of  thy  hands. 

Henceforward,  then,  I  will  take  no  compla- 
cency in  myself,  since,  of  myself,  I  am  nothing. 
What  hast  thou  to  glory  in,  0  dust  and  ashes?  or, 
rather,  thou  very  nothing!  Why  dost  thou  exalt 
thyself?  To  humble  myself,  therefore,  I  resolve 
to  do  such  and  such  things,  to  suffer  such  and  such 
disgraces.  I  will  change  my  life,  I  will  hencefor- 
ward follow  my  Creator,  and  esteem  myself  highly 
honored  by  the  being  which  he  has  given  me,  em- 
ploying it  entirely  in  obedience  to  his  will,  by 
such  means  as  I  shall  learn  from  my  spiritual 
father. 

CONCLUSION. 

1.  Give  thanks  to  God.  Bless  thy  God,  0  my 
soul !  and  let  all  that  is  within  me  praise  his  holy 
name;  for  his  goodness  has  drawn  me  forth,  and 
his  mercy  has  created  me  out  of  nothing.  2.  Offer. 
0  my  God !  I  offer  to  thee  the  being  thou  has  given 
me;  from  my  heart  I  dedicate  and  consecrate  it  to 
thee.  3.  Pray.  0  God!  strengthen  me  in  these 
affections  and  resolutions.  0  holy  Virgin  Mary! 
recommend  them  to  the  mercy  of  thy  Son,  with  all 
those  for  whom  I  ought  to  pray. 

Our  Father.     Hail  Mary. 

After  your  prayer,  gather  a  little  nosegay  of  devotion,  to  re- 
fresh you  during  the  rest  of  the  day. 


24  A    DEVOUT    LITE. 


CHAPTER    X. 

SECOND      MEDITATION.— ON      THE      END      FOR     WHICH      WE     WERE 
CREATED. 

PREPARATION. 

J^LACE  yourself  in  the  presence  of  God.     2. 

^5?  Beseech  him  to  inspire  you. 

CONST  DERATIONS. 

1 .  God  has  d  :>t  placed  you  in  this  world  because 
he  had  need  of  you,  for  you  are  altogether  unpro- 
fitable to  him,  but  only  to  exercise  his  goodness  in 
you,  by  giving  you  his  grace  and  glory.  To  this 
end  he  has  given  you  an  understanding,  to  know 
him ;  a  memory,  to  be  mindful  of  him ;  a  will,  to 
love  him  ;  an  imagination  to  represent  his  benefits 
to  yourself:  eyes  to  behold  his  wonderful  works  ; 
ti  tongue,  *o  praise  him ;  and  so  of  the  other 
faculties. 

2.  Being  created,  and  placed  in  the  world  for 
this  end,  all  actions  contrary  to  it  are  to  be  re- 
jected, and  whatever  conduces  not  to  it,  ought  to 
be  condemned  as  vain  and  superfluous. 

3.  Consider  the  wretchedness  of  worldlings, 
who  never  think  of  their  end,  but  live  as  if  they 
believed  themselves  created  for  no  other  purpose 
than  to  build  houses,  plant  trees,  heap  up  riches, 
ind  amuse  themselves  with  such  like  fooleries. 

AFFECTIONS    AND    RESOLUTIONS. 

1.  Confound  yourself,  and  reproach  your  soul 
irith  her  misery,  which  has  been  hitherto  so  gwat 


THE    END    FOR    WHICH    WE    WERE    CREATED.      25 

that  she  has  seldom  or  never  reflected   on  these 
truths, 

Alas  !  Of  what  was  I  thinking,  O  my  God  ! 
when  I  thought  not  of  thee  ?  What  did  I  remem- 
ber when  I  forgot  thee?  What  did  I  love  when 
I  loved  not  thee?  I  ought,  alas  !  to  have  fed  upon 
truth,  and  yet  I  glutted  myself  with  vanity  ;  I 
served  the  world,  which  was  created  only  to  serve 
me. 

2.  Detest  your  past  life.  O  vain  thoughts  and 
unprofitable  amusements,  I  renounce  you !  O 
hateful  and  frivolous  remembrances,  I  abjure  you  ! 
O  false  and  detestable  friendships,  lewd  and 
wretched  slaveries,  miserable  gratifications  and 
irksome  pleasures,  I  abhor  you  ! 

3.  Return  to  God.  O  my  God  and  my  Saviour  ! 
thou  shalt  henceforth  be  the  sole  object  of  my 
thoughts.  I  will  no  longer  apply  my  mind  to 
amusements  which  may  be  displeasing  to  thee. 
My  memory  shall  be  occupied  all  the  days  of  my 
life  with  the  recollection  of  the  greatness  of  thy 
clemency,  so  sweetly  exercised  towards  me  ;  thou 
shalt  be  the  sole  delight  of  my  heart  and  the 
sweetness  of  my  affections. 

Ah  !  then  the  trifles  and  follies  to  which  I  have 
hitherto  applied  myself;  those  vain  employments 
in  which  I  have  spent  my  days  ;  and  those  reflec- 
tions in  which  I  have  engaged  my  heart,  shall 
henceforth  be  the  object  of  my  horror  ;  and  with 
this  intention  I  will  use  such  and  such  effectual 
remedies. 


26  A   DEVOUT   LIFE. 


CONCLUSION. 


1.  Thank  God,  who  has  created  you  for  so  ex- 
cellent an  end.  Thou  hast  made  me,  O  Lord  !  for 
thyself,  and  for  the  eternal  enjoyment  of  thy 
incomprehensible  glory  !  O  when  shall  I  be  worthy 
of  it !  When  shall  I  bless  thee  as  I  ought  ?  2 .  Offer. 
I  offer  to  thee,  O  dear  Creator  !  all  these  affections 
and  resolutions,  with  my  whole  heart  and  soul.  3. 
Pra}^.  I  beseech  thee,  O  God  !  to  accept  these  my 
desires  and  purposes,  and  to  give  thy  blessing  to 
my  soul,  that  it  may  be  able  to  accomplish  them, 
through  the  merits  of  the  blood  of  thy  blessed  Son 
shed  for  me  upon  the  cross. 

Our  Father.     Hail  Mary. 

Make  a  little  nosegay  of  devotion. 


CHAPTER     XI. 

THIRD     MEDITATION.— ON     THE     BENEFITS     OF     GOD. 
PREPARATION. 

J^LACE   yourself  in  the  presence  of  God.     2. 
-jLs?  Beseech  him  to  inspire  you. 

CONSIDERATIONS. 

1.  Consider  the  corporal  benefits  which  God 
has  bestowed  on  you  :  what  a  body  !  what  conven- 
iences to  maintain  it !  what  health  !  what  lawful 
comforts  fo^  its  us**-  «nd  recreations  for  its  sup- 


ON    THE    BENEFITS    OF    GOD.  27 

port !  what  friends  and  what  assistances  !  How 
different  is  the  situation  of  so  many  other  persons, 
more  worthy  than  yourself,  who  are  destitute  of 
these  blessings  !  Some  are  disabled  in  their  bodies, 
their  health,  or  their  limbs  ;  others  abandoned,  and 
exposed  to  reproaches,  contempt,  and  infamy; 
others  oppressed  with  poverty ;  whilst  God  has 
not  suffered  you  to  become  so  miserable. 

2.  Consider  the  gifts  of  the  mind.  How  many 
are  there  in  the  world  stupid,  frantic,  or  mad,  and 
why  are  not  you  of  this  number?  Because  God 
has  favored  you.  How  many  are  there  who  have 
been  brought  up  rudely,  and  in  gross  ignorance? 
and  you,  by  God's  providence,  have  received  a 
good  and  liberal  education. 

3.  Consider  the  spiritual  graces.  O  Philothea  ! 
you  are  a  child  of  the  Catholic  Church ;  God  has 
taught  you  to  know  him,  even  from  your  child- 
hood. How  often  has  he  given  you  his  sacra- 
ments? How  man}'  internal  illuminations  and 
reprehensions  for  your  amendment?  How  fre- 
quently has  he  pardoned  your  faults  ?  How  often 
has  he  delivered  you  from  those  dangers  of  eternal 
perdition  to  which  you  were  exposed?  And  were 
not  all  these  years  past  given  you  as  so  many 
favorable  opportunities  of  working  out  your  salva- 
tion ?  Consider  a  little,  by  descending  to  partic- 
ulars, how  sweet  and  gracious  God  has  been  to 
you. 

AFFECTION'S  AND  RESOLUTIONS. 

1.  Admire  the  goodness  of  God.  O  how  good 
is  my  God  to  me  !  O  how  good  indeed  !  How 
rich  is  thy  heart,  O  Lord,  in  mercy,  and  liberal  in 


28  A   DEVOUT   LIFE. 

clemency  !     O  my  soul !  let  us  recount  forever  the 
many  favors  he  has  done  us. 

2.  Wonder  at  your  ingratitude.  But  what  am 
I,  O  Lord  !  that  thou  shouldst  have  been  so  mindful 
of  me  ?  Ah  !  how  great  is  my  unworthiness  !  Alas  ! 
I  have  trodden  thy  blessings  under  foot.  I  have 
abused  thy  graces,  perverting  them  to  the  dishonor 
and  contempt  of  thy  sovereign  goodness.  I  have 
opposed  the  abyss  of  my  ingratitude  to  the  abyss 
of  thy  bounty  and  favors. 

3.  Excite  yourself  to  make  an  acknowledgment. 
Well,  then,  O  my  heart !  resolve  now  to  be  no 
more  unfaithful,  ungrateful,  or  disloyal  to  thy 
great  benefactor.  And  how?  Shall  not  my  soul 
be  henceforth  wholly  subject  to  God,  who  has 
wrought  so  many  wonders  and  graces  in  me  and 
for  me? 

4.  Ah  !  withdraw  then  your  body,  Philothea, 
from  such  and  such  sensual  pleasures,  and  conse- 
crate it  to  the  service  of  God,  who  has  done  so 
much  for  it.  Apply  your  soul  to  know  and  ac- 
knowledge him  by  such  exercises  as  are  requisite 
for  that  purpose.  Employ  diligently  those  means 
which  are  in  the  Church  to  help  you  to  save  your 
soul  and  love  God.  Yes,  O  my  God  !  I  will  be 
diligent  in  frequenting  prayer  and  the  sacraments  ; 
I  will  listen  to  thy  holy  word,  and  put  thy  inspira- 
tions and  counsels  in  practice. 

CONCLUSION. 

Thank  God  for  the  knowledge  which  he  has  now 
given  you  of  your  duty,  and  for  all  the  benefits 
which  3rou  have  hitherto  received.     2.   Offer  him 


ON    SIN.  29 

your  heart,  with  all  your  resolutions.  3.  Pray 
that  he  would  give  you  strength  to  practise  them 
faithfully,  through  the  merits  and  death  of  his  Di- 
vine Son.  Implore  the  intercession  of  the  blessed 
Virgin  and  of  the  saints. 

Our  Father.     Hail  Mary. 
Make  a  little  spiritual  nosegay. 


CHAPTER     XII. 

FOURTH     MEDITATION.  —  ON     SIN. 
PREPARATION. 

jpJ^LACE  yourself  in  the  presence  of  God.     2. 
•Jls?  Beseech  him  to  inspire  you. 

CONSIDERATIONS. 

1.  Call  to  mind  how  long  it  is  since  you  began 
to  sin,  and  reflect  how  much,  since  that  time,  sin 
has  multiplied  in  your  heart ;  how  every  day  you 
have  increased  the  number  of  }Tour  sins  against 
God,  your  neighbor,  and  yourself,  by  work,  by 
word,  or  by  desire. 

2.  Consider  your  evil  inclinations,  and  how  far 
you  have  followed  them ;  and  by  these  two  points 
you  shall  discover  that  your  sins  are  more  numer- 
ous than  the  hairs  of  your  head,  yea,  than  the 
sands  of  the  sea. 


50  A   DEVOUT   LIFE. 

S.  Consider  in  particular  tne  sin  or  ingratitude 
against  God,  which  is  a  general  sin,  that  extends 
itself  over  all  the  rest,  and  makes  them  infinitely 
more  enormous.  Consider  then  how  many  bene- 
fits  God  has  bestowed  on  you,  and  how  you  have 
abused  them  all,  by  turning  them  against  the 
giver.  Reflect  in  particular  how  many  inspira- 
tions you  have  despised,  how  many  good  motion*: 
you  have  rendered  unprofitable,  and,  above  all 
how  many  times  you  have  received  the  sacraments, 
and  where  are  the  fruits  of  them?  What  are  be 
come  of  those  precious  jewels  wherewith  your  deal 
spouse  has  adorned  you?  All  these  have  beer) 
buried  under  your  iniquities.  With  what  prep- 
aration have  you  received  them?  Think  on  this 
ingratitude  :  that  God  having  run  so  often  after 
you,  to  save  you,  you  have  always  run  from  him 
to  lose  yourself. 

AFFECTIONS  AND  RESOLUTIONS. 

1.  Be  confounded  at  your  misery.  O  my  God  ) 
How  dare  I  appear  in  thy  presence?  I  am,  alas  ! 
out  the  corruption  of  the  world ;  a  sink  of  ingrati- 
tude and  iniquity.  Is  it  possible  that  I  should  have 
been  so  ungrateful  as  not  to  have  left  any  one  of 
the  senses  of  my  body,  or  of  the  powers  of  my 
soul,  which  I  have  not  corrupted,  violated,  and  de- 
filed, and  that  not  so  much  as  one  day  of  my  life  has 
passed  which  has  not  produced  its  wicked  effects  ? 
Is  this  the  return  I  should  have  made  for  the  bene- 
fits of  my  Creator  and  the  blood  of  my  Redeemer? 

2.  Crave  pardon,  and  cast  yourself  at  the  feet 
of  our  Lord,  like  the  prodigal  son,  like  Magda- 


ON    SIN.  Oi 

len,  or  like  a  woman  who  has  defiled  her  marriage 
bed  with  all  kind  of  adultery.  Have  mercy,  O 
Lord,  upon  this  poor  sinner!  Alas!  O  living 
fountain  of  compassion !  have  pity  on  this  mis- 
erable  wretch. 

3.  Resolve  to  live  better.  No,  O  Lord!  never 
more,  with  the  help  of  thy  grace,  never  more 
will  I  abandon  myself  to  sin.  Alas  !  I  have  al- 
ready loved  it  too  much ;  I  detest  it  now,  and  I 
embrace  thee.  O  Father  of  mercies  !  I  resolve 
to  live  and  die  in  thee. 

4.  To  expiate  my  past  sins,  I  will  accuse  my- 
self of  them  courageously,  and  will  banish  every 
one  of  them  from  my  heart. 

5.  I  will  use  all  possible  endeavors  to  eradi- 
cate the  sources  of  ihem  from  my  heart ;  and  in 
particular  such  and  such  vices  to  which  I  am 
most  inclined. 

6.  To  accomplish  this,  I  will  fervently  em- 
brace the  means  which  I  shall  be  advised  to 
adopt,  and  will  think  that  I  have  never  done 
enough  to  repair  such  grevious  offences. 

CONCLUSION". 

Return  thanks  to  God  for  waiting  for  you  till 
this  hour,  and  bless  him  for  having  given  you 
these  good  affections.  2.  Offer  him  your  heart, 
that  you  may  put  them  in  execution.  3.  Implore 
him  to  strengthen  you. 

Our  Father.     Hail  Mary. 
Make  a  spiritual  nosegay. 


32  A   DEVOUT   LITE. 


CHAPTER    XIII. 

FIFTH    MEDITATION.  — ON    DEATH. 
PREPARATION. 

►LACE  yourself  in  the  presence  of  God  2, 
Beseech  him  to  inspire  you  by  his  grace.  3. 
Imagine  yourself  to  he  in  the  extremity  of  sick- 
ness, lying  on  your  death-bed,  without  any  hope 
of  recovery. 

CONSIDERATIONS. 

1 .  Consider  the  uncertainty  of  the  da/  of  your 
death.  O  my  soul !  thou  shalt  one  day  depart 
out  of  this  body!  but  when  shall  the  time  be? 
Shall  it  be  in  winter  or  in  summer?  In  the  city 
or  in  the  country  ?  By  day  or  by  night  ?  Shall  it 
be  suddenly  or  after  due  preparation?  By  sick- 
ness or  by  accident  ?  Shalt  thou  have  leisure  to 
make  thy  confession  ?  Shalt  thou  be  assisted  by 
thy  spiritual  father?  Alas!  of  all  this  we  know 
nothing ;  one  thing  only  is  certain  :  we  shall  die, 
and  sooner  than  we  imagine. 

2.  Consider  that  then  the  world  shall  end  for 
you,  for  it  shall  last  no  longer  to  you  ;  it  shall  be 
reversed  before  your  eyes ;  for  then  the  pleas- 
ures, the  vanities,  the  worldly  joys,  and  vain 
affections,  of  your  life,  shall  seem  like  empty 
shadows  and  airy  clouds.  Ah,  wretch  !  for  what 
toys  and  deceitful  vanities  have  I  offended  my 
£k)d?      You    shall    then    see    that,    for    a    mere 


ON   DEATH.  33 

nothing,  you  have  forsaken  him.  On  the  other 
hand,  devotion  and  good  works  will  then  seem 
to  you  sweet  and  delightful,  Oh,  why  did  I  not 
follow  this  lovely  and  pleasant  path?  Then  the 
sins  which  before  seemed  very  small  will  appear  a^ 
large  as  mountains,  and  your  devotion  very  small. 
2.  Consider  the  Ions;  and  languishing  farewell 
which  your  soul  shall  then  give  to  this  poor 
world?  She  shall  then  bid  adieu  to  riches,  vani- 
ties, and  vain  company  ;  to  pleasures,  pastimes, 
friends,  and  neighbors  ;  to  kindred,  children, 
husband,  and  wife;  in  a  word,  to  every  crea- 
ture ;  and  finally  to  her  own  body,  which  she 
shall  leave  pale,  ghastly,  hideous,  and  loathsome. 

4.  Consider  with  what  precipitancy  they  will 
carry  off  this  body  to  bury  it  under  the  earth  ; 
after  which  the  world  will  think  no  more  of 
you  than  you  have  thought  of  others.  ('  The 
peace  of  God  be  with  him,"  shall  they  say,  and 
that  is  all.  O  death  !  how  void  art  thou  of  re- 
gard or  pity  ! 

5.  Consider  how  the  soul,  being  departed  from 
the  body,  takes  her  flight  to  the  right  hand  or 
to  the  left.  Alas!  whither  shall  yours  go? 
what  way  shall  it  take?  Xo  other  than  that 
which  it  began  here  in  this  world. 

AFFECTIONS    AND    RESOLUTIONS. 

1.  Pray  to  God,  and  cast  yourself  into  his  arms. 
Ah  !  receive  me,  O  Lord  !  into  thy  protection  at 
that  dreadful  da}' ;  make  that  hour  happy  and 
favorable  to  me  ;  and  rather  let  all  the  other  days 
of  my  life  be  sad  and  sorrowful. 


34  A   DEVOUT    LIFE. 

2.  Despise  the  world.  Since  then  I  know  not 
the  hour  in  which  I  must  leave  thee,  O  wretched 
world  !  i  will  no  more  set  my  heart  on  thee.  O 
my  dear  friends  and  relations  !  pardon  me  if  I 
love  you  no  more,  but  with  a  holy  friendship, 
which  may  last  eternally ;  for  why  should  1  unite 
myself  to  you,  since  I  shall  be  one  day  forced  to 
break  those  ties  asunder? 

I  will  then  prepare  myself  for  that  hour,  and 
take  all  possible  care  to  end  this  journey  happily ; 
I  will  secure  the  state  of  my  conscience  to  the 
best  of  my  power,  and  will  form  immediate  and 
efficacious  resolutions  for  the  amendment  of 
such  and  such  defects. 


CONCLUSION. 

Give  thanks  to  God  for  these  resolutions  which 
he  has  given  you.  Offer  them  to  his  Divine 
Majesty.  Beseech  him  to  grant  you  a  happy 
death,  through  the  merits  of  the  death  of  his 
beloved  Son  ;  implore  the  assistance  of  the  blessed 
Virgin  and  the  saints  in  heaven. 


Our  Father.     Hail  Mary. 
Make  a  nosegay  of  myrrh. 


ON   JUDGMENT.  35 

CHAPTER    XIV. 

SIXTH     MEDiTATION   —ON      JUDGMENT, 
PREPARATION. 

J^LACE  yourself  before  God.     2.   Beseech  him 
J&  to  inspire  you. 

CONSIDERATIONS. 

1.  After  the  time  God  has  prescribed  for  the 
duration  of  this  world  ;  after  many  dreadful  signs 
and  presages,  which  shall  cause  men  to  wither 
away  through  fear  and  apprehension  ;  a  fire,  raging 
like  a  torrent,  shall  burn  and  reduce  to  ashes  the 
whole  face  of  the  earth ;  nothing  that  exists  shall 
escape  its  fury. 

2.  After  this  deluge  of  flames  and  of  thunderbolts, 
all  men  shall  rise  from  their  graves,  excepting  such 
as  are  already  risen,  and  at  the  voice  of  the  angel 
they  shall  appear  in  the  valley  of  Josaphat.  But, 
alas  !  with  what  difference  !  for  some  shall  arise 
with  glorious  and  resplendent  bodies  ;  others  in 
bodies  most  hideous  and  frightful. 

3.  Consider  the  majesty  with  which  the  Sover- 
eign Judge  will  appear,  surrounded  by  all  the 
angels  and  saints.  Before  him  shall  be  borne  his 
cross,  shining  m  re  brilliantly  than  the  sun;  a 
standard  of  mercy  to  the  good,  and  of  rigor  to  the 
wicked. 

4.  This  Sovereign  Judge,  by  his  awful  com- 
mand, which  shall  be  suddenly  executed,  shall 
separate  the  good  from  the  bad,  placing  the  one  at 


36  A   DEVOUT   LIFE. 

his  right  hand,  and  the  other  at  his  left.  O  ever- 
lasting separation,  after  which  these  two  companies 
shall  never  more  meet  together  ! 

5.  This  separation  being  made,  and  the  hook  of 
conscience  opened,  all  men  shall  clearly  see  the 
malice  of  the  wicked,  and  their  contempt  of  divine 
grace  ;  and,  on  the  other  hand,  the  penitence  of  the 
good,  and  the  effect  of  the  grace  which  they  have 
received ;  for  nothing  shall  be  hidden.  O  good 
God  !  what  confusion  will  this  be  to  the  one,  and 
what  consolation  to  the  other ! 

6.  Consider  the  last  sentence  of  the  wicked : 
"Depart  from  me,  ye  cursed,  into  everlasting  fire, 
which  was  prepared  for  the  devil  and  his  angelse" 
Ponder  well  these  awful  words .  "  Depart  from  me . " 
A  sentence  of  eternal  banishment  against  those 
miserable  wretches,  excluding  them  from  his  pres- 
ence for  all  eternity.  He  calls  them  cursed.  O 
my  soul,  what  a  curse  !  a  general  curse,  including 
all  manner  of  evils  !  —  a  general  curse,  which  com- 
prises all  time  and  eternity  !  He  adds,  "into  ever- 
lasting fire  !  "  Behold,  O  my  heart !  this  vast  eter- 
nity. O  eternal  eternity  of  pains,  how  dreadful  art 
thou  ! 

7.  Consider  the  contrary  sentence  of  the  good. 
''Come,"  saith  the  Judge.  O  the  sweet  word  of 
salvation,  by  which  God  draws  us  to  himself,  and 
receives  us  into  the  bosom  of  his  goodness  !  "Ye 
blessed  of  my  Father."  O  dear  blessing,  which 
comprises  all  blessings  !  "  Possess  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world." 
O  good  God  !  what  an  excess  of  bounty  !  for  this 
kinodom  shall  never  have  an  end. 


ON   JUDGMENT.  37 


AFFECTIONS    AND    RESOLUTIONS. 

1.  Tremble,  O  my  soul  !  at  the  remembrance  of 
these  things.  O  my  God  !  who  shall  secure  me 
in  that  day  when  the  pillars  of  heaven  shall  tremble 
for  fear ! 

2.  Detest  your  sins,  which  alone  can  condemn 
on  that  dreadful  day. 

Ah  !  I  will  judge  myself  now  that  I  may  not  be 
judged  then  !  I  will  examine  my  conscience,  and 
condemn  myself;  I  will  accuse  myself,  and  amend 
my  life,  that  the  eternal  Judge  may  not  condemn 
me  on  that  dreadful  day.  I  will,  therefore,  confess 
ny  sins,  and  receive  all  necessary  advice. 

CONCLUSION. 

Thank  God,  who  has  given  you  the  means  of 
providing  for  your  security  at  that  day,  and  tune 
to  do  penance.  Offer  him  your  heart  to  perform 
it.  Beg  of  him  to  give  you  the  grace  duly  tc 
accomplish  it. 

Our  Father.     Hail  Mary. 
Make  your  spiritual  nosegay. 


38  A  DEVOUT   LIFE-. 

CHAPTER    XV. 

SEVENTH     MEDITATION. —ON     HELL- 
PREPARATION. 

J^LACE  yourself  in  the  presence  of  God.  2. 
a^5?  Humble  yourself,  and  implore  his  assistance. 
3.  Represent  to  yourself  a  city  involved  in  dark- 
ness, burning  with  brimstone  and  stinking  pitch, 
and  full  of  inhabitants  who  cannot  make  their  es- 
cape. 

CONSIDERATIONS. 

1.  The  damned  are  in  the  abyss  of  hell,  as 
within  a  woful  city,  where  they  suffer  unspeakable 
torments  in  all  their  senses  and  members,  because 
as  they  have  employed  all  their  senses  and  their 
members  in  sinning,  so  shall  they  suffer  in  each  of 
them  the  punishment  due  to  sin.  The  eyes  for 
lascivious  looks  shall  endure  the  horrible  sight  of 
devils  and  of  hell.  The  ears,  for  having  taken 
delight  in  vicious  discourses,  shall  hear  nothing 
but  wailings,  lamentations,  desperate  howlings ; 
and  so  of  the  rest. 

2.  Besides  all  these  torments,  there  is  yet  a 
greater,  which  is  the  privation  and  loss  of  the  glory 
of  God,  from  the  sight  of  which  the  damned  are 
excluded  for  ever.  Now,  if  Absalom  found  the 
privation  of  the  amiable  face  of  his  father,  David, 
more  grievous  to  him  than  his  banishment,  good 
God  !  what  grief  will  it  cause  to  be  forever  excluded 


ON  HELL.  39 

from  the  sight    of  thy  most   sweet  and   gracious 
countenance  ? 

3.  Consider,  above  all,  the  eternity  of  those 
pains,  which  alone  makes  hell  insupportable. 
Alas  !  if  a  little  insect  in  your  ear,  or  the  heat  of 
a  fever,  makes  one  short  night  seem  so  long  and 
tedious,  how  terrible  will  the  night  of  eternity  be, 
accompanied  with  so  many  torments  !  From  this 
eternity  proceed  eternal  despair,  infinite  rage,  and 
blasphemies,  etc. 

AFFECTIONS  AND  RESOLUTIONS. 

Terrify  your  soul  with  the  words  of  the  prophet 
Isaiah.  O  my  soul  !  art  thou  able  to  dwell  with 
this  devouring  fire  ?  Canst  thou  endure  to  dwell 
with  everlasting  burning?  Canst  thou  think  of 
parting  with  thy  God  forever? 

Confess  that  you  have  often  deserved  it.  But 
henceforward  I  will  take  a  new  course  ;  for  why 
should  I  go  down  into  this  bottomless  pit  ?  I  will 
use  such  and  such  endeavors  to  avoid  sin,  which 
alone  can  brino-  me  to  this  eternal  death.  Give 
thanks,  offer,  pray. 

Our  Father.     Hail  Mary. 


40  A   DEVOUT  LIFE. 

CHAPTER    XVI. 

EIGHTH     MEDITATION.— ON     HEAVEN. 
PREPARATION. 

^l^LACE  yourself  in  the  presence  of  God.     2. 
a^  Beseech  him  to  inspire  you  with  his  grace. 

CONSIDERATIONS. 

1.  Consider  a  fair  and  clear  night,  and  reflect 
how  delightful  it  is  to  behold  the  sky  bespangled 
with  all  that  multitude  and  variety  of  stars  ;  then 
join  this  beautiful  sight  with  that  of  a  tine  day,  so 
that  the  brightness  of  the  sun  may  not  prevent  the 
clear  view  of  the  stars  nor  of  the  moon ;  and  then 
say  boldly  that  all  this  beauty  put  together  is 
nothing  when  compared  with  the  excellence  of  the 
great  heavenly  paradise.  O  how  lovely,  how  de- 
sirable  is  this  place  !     O  how  precious  is  this  city  ! 

2.  Consider  the  glory,  the  beauty,  and  the  mul- 
titude of  the  inhabitants  of  this  happy  country; 
millions  of  millions  of  angels,  of  cherubin  and  ser- 
aphin  ;  choirs  of  apostles,  prophets,  martyrs,  con- 
fessors, virgins,  and  holy  women ;  the  multitude  is 
innumerable.  O  how  glorious  is  this  company  ! 
the  least  of  them  is  more  beautiful  to  behold  than 
the  whole  world ;  what  a  sight  then  will  it  be  to 
behold  them  all !  But,  O  my  God  !  bow  happy  are 
they  !  they  sing  incessantly  harmonious  songs  of 
eternal  love  !  they  always  enjoy  a  state  of  felicity ; 


ON    HEAVEN.  41 

they  mutually  give  each  other  unspeakable  con- 
tentment, and  live  in  the  consolation  of  a  happy, 
indissoluble  society. 

3.    In  line,  consider  how  happy  the  blessed  are 
in  the  enjoyment  of  God,   who  favors  them  for- 
ever   with  a    sight    of  his    lovely   presence,    and 
thereby  infuses  into    their    hearts    a   treasure    of 
delights.     How  great  a  felicity  must  it  be  to  be 
united  to  their  first  principle,  their  Sovereign  Good. 
They   are    like   happy   birds,  flying   and    singing 
perpetually  in  the  air  of  his  divinity,  which  en- 
compasses them  on  all  sides  with  incredible  pleas- 
ure.    There  every  one  does  his  utmost,  and  sing.^ 
without  envy  the  praises  of  his  Creator.     Blessed 
be  thou  forever,  O  sweet  and  sovereign  Creato?' 
and  Saviour,  who  art  so  good,  and  who  dost  com 
municate  to  us  so  liberally  the  everlasting  treas 
ures  of  thy  glory  !     And  blessed  forever  be  }Tou 
says  he,  p\v  beloved  creatures,  who  have  serve* 
me  so  faithfully,  with  love  and  constancy  ;  behold 
you  shall  be  admitted  to  sing  my  praises  forever. 


AFFECTIONS    AXD    RESOLUTIONS. 


1.  Admire  and  praise  this    heavenly    country. 

0  how  beautiful  art  thou,  my  dear  Jerusalem  !  and 
how  happy  are  thy  inhabit  ants. 

2.  Reproach  your  heart  with  the  pusillanimity 
with  which  it  has  hitherto  strayed  so  far  out  of 
the  way  of  this  glorious  habitation.     Oh  !  why  have 

1  wandered  at  so  great  a  distance  from  my  sover 
eign  happiness?     Ah  !  wretch  that  I  am,  for  these 
false  and  trifling  pleasures  I  have  a  thousand  and 
a  thousand  times  turned  my  back  upon  these  eter~ 


42  A   DEVOUT   LITE. 

nal  and  infinite  delights.  Was  I  not  mad  to  despise 
such  precious  blessings  for  gratifications  so  vain 
and  contemptible  ? 

3.  Aspire  with  fervor  to  this  most  delightful 
abode.  O  good  and  gracious  Lord  !  since  it  has 
pleased  thee  at  length  to  direct  my  wandering 
steps  into  thy  ways,  never  hereafter  will  I  return 
back  from  them.  Let  us  go,  O  my  dear  soul ! 
let  us  walk  towards  this  blessed  land  which  is 
promised  us:  what  are  we  doing  in  Egypt?  I 
will  therefore  disburden  myself  of  all  such  things 
as  may  divert  or  retard  me  in  so  happy  a  journey  ; 
I  will  perform  such  and  such  things  as  may  con- 
duct me  thither. 

Give  thanks,  offer,  pray. 

Our  Father.     Hail  Mary. 


>>*;< 


CHAPTER   XVII. 

NINTH     MEDITATION.— BY     WAY    OF     ELECTION     AND     CHOICE     OF 
HEAVEN. 

PREPARATION. 

SOLACE  yourself  in  the  presence  of  God.  2. 
*^s?  Humble  yourself  before  him,  and  beseech 
him  to  inspire  you  with  his  grace.  3.  Imagine 
yourself  to  be  in  an  open  field,  alone  with  your 
good  angel,  like  young  Tobias  going  to  Rages, 
Imagine  that  he  shows  you  heaven  open  above, 
^vith  all  the  pleasures  represented  in  the  last  medL 


ELECTION  AND  CHOICE  OF  HEAVEN.      43 

tation  ;  and  that  then  he  shows  you  beneath  hell 
open,  with  all  the  torments  described  in  the  medi- 
tation on  hell.  Beino-  thus  situated  in  iniagi- 
nation,  and  kneeling  before  your  good  angel, 
make  the  following 

CONSIDERATIONS. 

1.  Consider  that  you  are  certainly  placed  be- 
tween heaven  and  hell ;  and  that  both  the  one  and 
the  other  lie  open  to  receive  you,  according  to  the 
choice  which  you  shall  make. 

2.  Consider  that  the  choice  which  we  make  in 
this  world  shall  last  for  all  eternity  in  the  world 
to  come. 

3.  And  though  both  the  one  and  the  other  be 
open  to  receive  you  according  to  your  choice,  yet 
God,  who  is  ready  to  give  you  either  the  one  by 
his  justice,  or  the  other  by  his  mercy,  wishes, 
nevertheless,  with  an  incomparable  desire,  that 
you  would  choose  heaven ;  and  your  good  angel 
also  importunes  you  to  it  with  all  his  power,  of- 
fering you,  in  God's  name,  a  thousand  graces,  and 
a  thousand  assistances  to  help  you  to  obtain  it. 

4.  Consider  that  Jesus  Christ  in  his  clemency 
looks  down  upon  you  from  above,  and  graciously 
invites  you,  saying,  "Come,  my  dear  soul,  to  en- 
joy an  everlasting  rest,  within  the  arms  of  my 
goodness,  where  I  have  prepared  immortal  delights 
for  thee  in  the  abundance  of  my  love."  Behold 
likewise,  with  your  interior  eyes,  the  blessed 
Virgin,  who  with  maternal  tenderness  exhorts  you, 
saying,  "Take  courage,  my  child ;  despise  not  the 
desires  of  my  Son,  nor  the  many  sighs  which  I 


44  A   DEVOUT   LIFE. 

have  cast  forth  for  thee,  thirsting  with  him  for  thy 
eternal  salvation."  Behold  the  saints  also  exhort 
you,  and  millions  of  blessed  souls  sweetly  invite 
you  ;  they  wish  for  nothing  more  than  to  see  your 
heart  one  day  united  with  theirs  in  praising  and 
loving  God  forever ;  and  assure  you  that  the  way 
to  heaven  is  not  so  difficult  as  the  world  would 
persuade  you.  "  Be  of  good  heart,  dear  brother," 
say  they  ;  "he  that  diligently  considers  the  way  of 
devotion  by  which  we  ascended  hither,  shall  see 
that  we  acquired  these  immortal  delights  by  pleas- 
ures incomparably  more  sweet  than  those  of  the 
world." 

ELECTION. 

1.  O  hell !  I  detest  thee  now  and  forevermore  ; 
I  detest  thy  torments  and  pains ;  I  detest  thy 
accursed  and  miserable  eternity  ;  and  above  all,  I 
detest  those  eternal  blasphemies  and  maledictions 
which  thou  vomitest  out  against  my  God.  And, 
turning  my  heart  and  my  soul  towards  thee,  O 
heavenly  paradise,  everlasting  glory,  and  endless 
felicity  !  I  choose  my  habitation  forever  within 
thy  holy  and  most  lovely  tabernacles.  I  bless  thy 
mercy,  O  my  God  !  and  I  accept  of  the  offer  which 
thou  art  pleased  to  make  me.  O  Jesus,  my  sweet 
Saviour  !  I  accept  thy  everlasting  love,  and  the 
place  which  thou  hast  purchased  for  me  in  this 
blessed  Jerusalem ;  not  so  much  for  any  other 
motive,  as  to  love  and  bless  thee  forever  and 
ever. 

2.  Accept  the  favors  which  the  blessed  Virgin 
and  the  saints  offer  you.  Promise  to  make  the 
best  of . your  way  to  join  their  company  ;  and  give 


CHOICE    WHICH    THE    SOUL    MAKES.  45 

your  hand  to  your  good  angel,  that  he  may  con- 
duct   you ;    encourage   your   soul   to    make    this 
choice. 
Our  Father.     Hail  Mary. 


>*«< 


CHAPTER    XVIII. 

TENTh     MEDITATION.  — BY    WAY    OF    ELECTION,    AND    CHOICE    WHICr 

THE    SOUL    MAKES    OF   A    DEVOUT    LIFE. 

PREPARATION. 

►LACE  yourself  in  the  presence  of  God,     %. 
Humble  yourself  before  him,  and  implore  his 
assistance. 

CONSIDERATIONS. 

1.  Imagine  yourself  again  to  be  in  an  open  field, 
fllone  with  your  good  angel ;  and  that  you  see  the 
devil  on  your  left  hand,  seated  on  a  lofty  throne, 
attended  by  many  hellish  spirits,  environed  by  a 
numerous  band  of  worldlings,  who  submissively 
Acknowledge  him  for  their  lord,  and  do  him 
homage,  some  by  one  sin,  and  some  by  another. 
Dbserve  the  countenances  of  all  the  wretched 
courtiers  of  this  abominable  king.  Behold  some 
of  them  transported  with  hatred,  envy,  and  pas- 
sion ;  others  killing  one  another  ;  others  consumed 
with  cares,  pensive  and  anxious  to  heap  up  riches  ; 
others  hftnt.  nnou  vanity,  unable  to  obtain  any  but 
empty  and  unprofitable  pleasures  ;   others  wailow- 


46  A   DEVOUT   LIFE. 

ing  in  the  mire,  buried  and  putrified  in  their 
brutish  affections.  Behold,  there  is  no  rest,  no 
order,  nor  decency  amongst  them.  Behold  how 
they  despise  each  other,  and  love  in  appearance 
only.  In  a  word,  you  shall  see  a  wretched  com- 
monwealth, miserably  tyrannized  OA^er  by  this 
cursed  kin£  which  will  move  you  to  compassion. 
2.  On  the  right  hand,  behold  Jesus  Christ 
crucified,  who,  with  a  cordial  love,  prays  for  these 
poor  enslaved  people,  that  they  may  be  freed  from 
the  sway  of  this  tyrant;  and  calls  them  to  himself; 
behold  around  him,  a  band  of  devout  souls  with 
their  angels.  Contemplate  the  beauty  of  this 
kingdom  of  devotion.  Oh,  what  a  sight !  to  see 
this  troop  of  virgins,  men  and  women,  whiter  than 
lilies  ;  this  assembly  of  widows,  full  of  holy  mor- 
tification and  humility  !  See  the  ranks  of  divers 
married  people  living  together  with  mutual  respect, 
which  cannot  be  without  great  charity.  Behold 
how  these  devout  souls  join  the  exterior  care  of 
the  house  with  the  care  of  the  interior,  the  lo\e  of 
the  husband  or  wife  with  that  of  the  heavenly 
Spouse.  Consider  them  all  universally,  and  you 
shall  see  them  in  a  holy,  sweet,  and  lovely  order, 
attending  on  our  Lord,  whom  every  one  would 
willingly  plant  in  the  midst  of  his  heart.  They  are 
joyful ;  but  it  is  with  a  comely,  charitable,  and 
well-ordered  joy  ;  they  love  each  other  ;  but  their 
love  is  most  pure  and  holy.  Such  as  suffer  afflic- 
tions amongst  this  devout  people,  are  perfectly  re- 
signed, and  never  lose  courage.  To  conclude, 
behold  how  they  look  on  our  Saviour,  who  com- 
forts them,  and  how  they  altogether  aspire  to  him. 


CHOICE    WHICH    THE    SOUL   MAKES.  47 

3.  You  have  already  left  Satan,  with  all  his 
execrable  troop,  by  the  good  affections  you  have 
conceived  ;  but  you  have  not  as  yet  enrolled  your- 
self under  the  standard  of  the  King  Jesus,  nor 
united  with  his  blessed  company  of  devout  souls, 
but  you  have  been  hitherto  hesitating  between  the 
one  and  the  other. 

4.  The  blessed  Virgin,  with  St.  Joseph,  St. 
Lewis,  St.  Monica,  and  a  hundred  thousand  others, 
who  have  lived  in  the  midst  of  the  world,  invite 
and  encourage  you. 

5.  The  crucified  King  calls  you  by  name  :  Come, 
O  my  well  beloved  !  come,  that  I  may  crown 
thee  ! 

ELECTION  . 

O  world  !  O  abominable  troop  !  No,  never  shall 
you  see  me  under  your  banners  !  I  have  forever 
abandoned  your  trifles  and  vanities.  O  king  of 
pride  !  O  accursed  king !  infernal  spirit  !  I  re- 
nounce thee  with  all  thy  vain  pomps,  I  detest  thee 
with  all  thy  works. 

2.  And,  turning  myself  to  thee,  my  dear  Jesus  ! 
King  of  eternal  glory  and  happinness  !  I  embrace 
thee  with  all  the  powers  of  my  soul !  I  adore  thee 
with  my  whole  heart,  and  choose  thee  now  and  for- 
ever for  my  king ;  with  this  inviolable  fidelity,  I 
pay  thee  irrevocable  homage,  and  submit  myself 
to  the  obedience  of  thy  holy  laws  and  ordinances. 

3.  O  sacred  Virgin  !  beloved  Mother  !  I  choose 
thee  for  my  guide,  I  put  myself  under  thy  pro- 
tection ;  I  offer  thee  a  particular  respect  and  spe- 
cial reverence. 

4.  0  my  good  Angel !  present  me  to  this  sacred 


48  A   DEVOUT   LIFE. 

assembly,  and  forsake  me  not  till  I  am  associated 
to  this  blessed  company,  with  whom  I  say,  and 
will  say  forever  in  testimony  of  my  choice,  live 
Jesus,  live  Jesus  ! 

Our  Father.     Hail  Mary. 


CHAPTER     XIX. 

HOW     TO     MAKE    A     GENERAL    CONFESSION. 

Jj^EHOLD  here  then,  my  dear  Philothea.  the 
»ai  meditations  necessary  for  our  purpose.  When 
you  shall  have  made  them  all,  proceed  courage- 
ously in  the  spirit  of  humility  to  make  your  gen- 
eral confession;  but,  I  beseech  you,  suffer  not 
yourself  to  be  disturbed  with  any  kind  of  appre- 
hension. The  sting  of  the  scorpion  is  poisonous  ; 
but  the  scorpion  being  reduced  to  oil,  becomes  a 
sovereign  remedy  against  the  venom  of  its  own 
sting.  Sin  is  shameful  only  when  we  commit  it ; 
but,  being  converted  into  confession  and  penance, 
it  becomes  honorable  and  wholesome,  —  contrition 
and  confession  being  so  beautiful  and  odoriferous 
as  to  efface  its  deformity  and  purify  its  stench. 
Simon  the  leper  said  that  Magdalen  was  a  sinner, 
but  our  Lord  said  no,  alluding  to  the  sweet 
perfumes  she  poured  forth,  and  the  greatness  of 
her  love.  If  we  be  very  humble,  Philothea,  our  sins 
will  infinitely  displease  us,  because  God  is  offended 
by  them  ;  but  the  accusation  of  them  will  becon?* 


HOW    TO    MAKE    A    GENERAL    CONFESSION.         49 

sweet  and  agreeable,  because  God  is  honored 
thereby  ;  for  it  is  a  kind  of  comfort  to  acquaint  the 
physician  rightly  with  the  nature  of  the  evil  that 
torments  us. 

2.  When  you  kneel  before  your  spiritual  father, 
imagine  that  you  are  on  Mount  Calvary,  under  the 
feet  of  Jesus  Christ  crucilied,  whose  precious 
blood  distils  on  all  sides  to  wash  and  cleanse  you 
from  your  iniquities.  For,  though  it  be  not  the 
very  blood  of  our  Saviour,  yet  it  is  the  merit  of 
his  blood  shed  for  us  that  waters  abundantly  the 
soul  of  the  penitent  at  the  confession  seat.  Open 
then  your  heart  perfectly,  that  you  may  cast  out 
your  sins  by  confession  ;  for,  as  fast  as  they  depart 
from  your  heart,  the  precious  merits  of  the  passion 
of  your  Divine  Saviour  will  enter  in,  to  fill  it  with 
his  graces  and  blessings. 

3.  But  be  sure  to  declare  all  with  candor  and 
sincerity.  Having  fully  satisfied  your  conscience 
that  you  have  done  so,  listen  to  the  admonitions 
and  ordinances  of  your  confessor,  and  say  in  your 
heart,  "  Speak  Lord  !  for  thy  servant  heareth."  —  1 
Kings  iii.  10.  Yea,  Philothea,  it  is  God  whom 
you  hear  ;  since  he  has  said  to  his  vicegerents,  ff  He 
that  heareth  you  heareth  me."  —  St.  Luke  x.  16t 

4.  Afterwards  make  the  following  protestation, 
which  may  serve  for  a  conclusion  of  your  contri- 
tion, and  on  which  you  ought  first  to  have  medi- 
tated and  reflected.  Read  it  attentively,  and  with 
as  much  devotion  as  you  possibly  can. 


50  A   DEVOUT   LIFE. 


CHAPTER     XX. 

AN  AUTHENTIC  PROTESTATION,  TO  ENGRAVE  IN  THE  SOUL  THt 
RESOLUTION  TO  SERVE  GOO,  AND  TO  CONCLUDE  THE  ACTS 
OF     PENANCE. 

Wc  N.  N.,  in  the  presence  of  the  eternal  God,  and 
^'  of  the  whole  court  of  heaven,  having  considered 
the  infinite  mercy  of  his  divine  goodness  towards 
me,  a  most  unworthy  and  wretched  creature,  whom 
he  has  created  out  of  nothing,  preserved,  sup- 
ported, and  delivered  from  so  many  dangers,  and 
loaded  with  so  many  benefits  ;  but  considering, 
above  all,  the  incomprehensible  sweetness  and 
clemency  with  Avhich  this  merciful  God  has  so 
graciously  borne  my  iniquities ;  so  frequently 
called  upon  me  and  invited  me  to  amendment, 
and  so  patiently  waited  for  my  repentance  and 
conversion  until  this  present  time,  notwithstanding 
the  innumerable  instances  of  ingratitude,  dis- 
loyalty, and  infidelity,  by  which  I  have  despised 
his  grace,  rashly  offended  him,  and  deferred  my 
conversion  from  day  to  day ;  having,  moreover, 
reflected  that  upon  the  day  of  my  holy  baptism  I 
was  dedicated  to  God,  to  be  his  child ;  and  that, 
contrary  to  the  profession  then  made  in  my  name, 
[  have  so  often,  so  execrably  and  detestably,  pro- 
faned and  violated  all  the  powers  of  my  soul  and 
the  senses  of  my  body,  applying  and  employing 
them  against  his  divine  majesty ;  at  length, 
returning  to  myself,  prostrate  in  spirit  before  the 


AN    AUTHENTIC    PROTESTATION.  51 

throne  of  the  divine  justice,  I  acknowledge,  avow, 
and  confess  myself  lawfully  attainted  and  convicted 
of  treason  against  God,  and  guilty  of  the  death 
and  passion  of  Jesus  Christ,  on  account  of  the  sins 
I  have  committed,  for  which  he  died  and  suffered 
the  torment  of  the  cross  ;  so  that,  consequently,  I 
deserve  to  be  cast  away  and  condemned  forever. 
But,  turning  myself  towards  the  throne  of  the 
infinite  mercy  of  the  same  eternal  God,  having 
detested  with  my  whole  heart  and  strength  the 
many  iniquities  of  my  past  life,  I  most  humbly 
beg  pardon,  grace,  and  mercy,  with  an  entire 
absolution  from  them,  by  virtue  of  the  death  and 
passion  of  this  same  Lord  and  Redeemer  of  my 
soul,  on  which  relying,  as  on  the  only  foundation 
of  my  hope,  I  confirm  again  and  renew  the  sacred 
profession  of  allegiance  to  my  God  made  in  my 
behalf  at  my  baptism;  renouncing  the  devil,  the 
world  and  the  flesh  ;  detesting  their  base  sugges- 
tions, vanities,  and  concupiscences  during  the  resi- 
due of  my  mortal  life,  and  for  all  eternity.  And, 
turning  myself  towards  my  most  gracious  and 
merciful  God,  I  desire,  purpose,  and  am  irrevo- 
cably resolved  to  serve  and  love  him  now  and 
forever  ;  and  to  this  end,  I  give  and  consecrate  to 
him  my  soul  with  all  its  powers,  my  heart  with 
all  its  affections,  and  my  body  with  all  its  senses, 
protesting  that  I  will  never  more  abuse  any  part 
of  my  being  againsc  his  divine  will  and  sovereign 
majesty,  to  whom  I  offer  up  and  sacrifice  myself 
in  spirit,  to  be  forever  his  loyal,  obedient,  and 
faithful  creature,  without  ever  revoking  or  repent- 
ing of  this  my  act  and  deed. 


52  A    DEVOUT    LIFE. 

But  if,  alas !  I  should  chance,  through  the 
suggestion  of  the  enemy,  or  through  human  frailty, 
to  transgress  in  any  point,  or  fail  in  adhering  to 
this  my  resolution  and  dedication,  I  protest  from 
this  moment,  and  am  determined,  with  the  assist- 
ance of  the  Holy  Ghost,  to  rise  as  soon  as  I  shall 
perceive  my  fall,  and  return  again  to  the  divine 
mercy,  without  any  delay  whatsoever.  This  is 
my  inviolable  and  irrevocable  will,  intention,  and 
resolution,  which  I  declare  and  confirm  without 
reservation  or  exception,  in  the  sacred  presence  of 
God,  in  the  sight  of  the  Church  triumphant,  and  in 
presence  of  the  Church  militant,  my  mother,  which 
hears  this  my  declaration  in  the  person  of  him  who, 
as  her  officer,  hears  me  in  this  action. 

May  it  please  thee,  O  my  God  !  eternal,  al- 
mighty, and  all-gracious  Father,  Son  and  Holy 
Ghost !  to  confirm  in  me  this  resolution,  and  to 
accept  this  inward  sacrifice  of  my  heart,  in  the 
odor  of  sweetness.  And  as  it  hath  pleased  thee 
to  inspire  me  with  the  will  to  do  this,  so  grant  me 
the  strength  and  grace  to  perform  it.  O  my  God  ! 
thou  art  my  God,  the  God  of  my  heart,  the  God 
of  my  soul,  and  the  God  of  my  spirit :  as  such  I 
acknowledge  and  as  such  I  adore  thee  now  and 
forever.     Live,  O  Jesus  ! 


INFERENCES    DRAWN   FROM    THE    FOREGOING.    53 

CHAPTER    XXI. 

INFERENCES      DRAWN      FROM     THE      FOREGOING     PROTESTATION. 

HEAVING  made  this  protestation,  open  the  ears 
^^  of  your  heart  to  hear  the  sentence  of  absolu- 
tion, which  the  Saviour  of  your  soul,  seated  on  the 
throne  of  his  mercy,  will  pronounce  before  all  the 
angels  and  saints  in  heaven,  at  the  same  instant 
that  the  priest,  in  his  name,  absolves  you  here 
upon  earth ;  so  that  all  this  blessed  company, 
rejoicing  at  your  conversion,  will  sing  a  spiritual 
canticle  with  incomparable  joy,  and  each  of  them 
give  the  kiss  of  peace  and  fellowship  to  your 
heart,   now   restored   to  grace  and   sanctity. 

Good  God !  Philothea !  what  an  admirable 
contract,  what  a  happy  treaty  do  you  here  enter 
into  with  the  divine  Majesty  !  By  giving  your- 
self to  him,  you  not  only  receive  himself  in  ex- 
change, but  eternal  life  also.  Nothing,  therefore, 
further  remains  but  cheerfully  to  sign,  with  a 
sincere  heart,  the  act  of  your  protestation  ;  then 
approach  with  confidence  to  the  altar,  where  God 
will  reciprocally  sign  and  seal  your  absolution, 
and  the  promise  he  makes  you  of  his  heavenly 
kingdom,  putting  himself,  in  the  blessed  sacra- 
ment, as  a  seal  or  signet  upon  your  renovated 
heart. 

Thus  shall  your  soul,  O  Philothea  !  be  not  only 
purged  from  sin,  but  from  the  affections  thereto. 
But  as  these  affections  easily  spring  up  again  in 


54  A    DEVOUT    LIFE. 

the  soul,  as  well  through  the  weakness  of  depraved 
nature  as  through  concupiscence,  which  may  be 
mortified,  but  can  never  die  whilst  we  dwell  in 
this  mortal  body,  I  will  give  you  some  instruc- 
tions, which,  if  diligently  practised,  will  preserve 
you  so  effectually  from  mortal  sin  and  all  affection 
to  it,  that  they  will  never  find  place  in  your  heart 
hereafter ;  but,  in  order  that  they  may  contribute 
to  a  still  more  perfect  purification,  I  will  previously 
say  something  of  that  absolute  purity  to  which  I 
am  desirous  of  conducting  you. 


>n& 


CHAPTER    XXII. 

THAT     WE     MUST     PURIFY     OURSELVES     FROM     AFFECTION     TO 
VENIAL     SINS. 

JS  at  the  approach  of  daylight  we  perceive 
more  clearly  in  a  mirror  the  spots  and  stains 
that  disfigure  our  faces,  so,  as  the  inward  light  of 
the  Holy  Spirit  more  and  more  enlightens  our 
consciences,  we  see  in  a  more  distinct  and  clear 
manner  the  sins,  inclinations,  and  imperfections 
which  prevent  us  from  attaining  to  true  devotion , 
and  the  same  light  which  enables  us  to  perceive 
diose  spots  and  blemishes  inflames  us  with  a  desire 
to  cleanse  and  purify  ourselves  from  them. 

You  will,  then,  discover,  my  dear  Philothea, 
that,  besides  mortal  sins  and  the  affection  to  them, 
from  which  you  have  been  purified  by  the  fore- 


WE   MUST    PURIFY   OURSELVES.  55 

going  exercises,  there  still  remain  in  your  soul 
several  inclinations  and  affections  to  venial  sins.  I 
do  not  say  that  you  shall  discover  the  venial  sins 
themselves,  but  your  affections  and  inclinations  to 
them ;  because  the  one  is  very  different  from  the 
other ;  for  although  we  can  never  be  altogether  so 
pure  from  venial  sins  as  to  continue  for  a  long 
time  without  committing  them,  yet  we  need  not 
entertain  any  voluntary  affection  for  them.  Surely 
it  is  one  thing  to  tell  a  lie  now  and  then  in  jest, 
or  in  matters  of  small  importance,  and  another  to 
take  pleasure  in  lying,  and  retain  an  affection  for  it 
on  every  occasion. 

I  therefore  say  that  we  must  purge  the  soul 
from  every  affection  to  venial  sins  ;  that  is  to  say, 
we  must  not  voluntarily  nourish  the  desire  of 
persevering  in  any  kind  of  venial  tsm,  be  it  ever  so 
small ;  because  it  displeases  God,  though  not  to 
that  degree  as  to  cause  him  to  cast  us  off  or  damn 
us  for  it.  Now,  if  venial  sin  offends  him,  the  will 
and  affection  which  wc  retain  to  venial  sin  is  no 
better  than  a  resolution  to  entertain  the  desire  of 
displeasing  his  divine  Majesty ;  but  is  it  possible 
that  a  generous  soul  should  not  only  consent  to 
offend  her  God,  but  also  to  retain  with  affection 
the  desire  of  offending  him? 

Such  affections,  Philothea,  are  as  directly  op- 
posite to  devotion  as  an  affection  to  mortal  sin  is 
contrary  to  charity  ;  they  depress  and  weaken  the 
spirit,  prevent  divine  consolations,  open  the  gate 
to  temptations,  and  although  they  kill  not,  yet 
they  make  the  soul  extremely  sick.  "  Dying  flies,'' 
says  the  wise  man,  "  spoil  the  sweetness  of  the  oint- 


56  A   DEVOUT   LIFE. 

merit." — Eccles.  x.  1.  His  meaning  is,  that  flies 
which  stay  not  long  upon  the  ointment,  but  only 
taste  it  in  passing  by,  spoil  no  more  than  they  take, 
the  rest  remaining  sound  ;  but  those  which  die  in  the 
ointment,  deprive  it  of  its  sweetness.  Thus  venial 
sins,  which  come  upon  a  devout  soul,  and  stay  not 
long  there,  do  it  no  great  damage ;  but  if  they 
dwell  in  it  by  affection,  they  make  it  lose  the 
sweetness  of  ointment,  that  is,  holy  devotion. 

Spiders  kill  not  the  bees,  but  they  spoil  and 
corrupt  their  honey,  and  so  entangle  the  honey- 
combs with  their  web  that  the  bees  cannot  go 
forward  in  their  work  ;  now  this  is  to  be  under- 
stood when  the  spiders  make  any  stay  among 
them.  In  like  manner,  venial  sin  kills  not  the 
soul,  but  it  spoils  devotion  and  entangles  the 
powers  of  the  soul  so  much  with  bad  habits  and 
vicious  inclinations,  that  she  can  no  longer  exert 
that  promptitude  of  charity  in  which  devotion  con- 
sists, but  this  also  is  to  be  understood,  when  venial 
sin  continues  to  dwell  in  our  hearts,  by  the  affec- 
tion with  which  we  cherish  it. 

It  is  not  a  matter  of  great  consequence,  Philo- 
thea,  to  tell  some  trifling  lie,  to  fall  into  some 
little  irregularity  in  words,  in  actions,  in  looks,  in 
dress,  in  mirth,  in  play,  in  dancing,  provided  that 
as  soon  as  these  spiritual  spiders  are  entered  intc 
our  conscience  we  chase  and  drive  them  away,  as 
the  bees  do  the  corporal  spiders  ;  but  if  we  permit 
them  to  remain  in  our  hearts,  if  we  cherish  the 
desire  of  retaining  and  multiplying  them,  Ave  shall 
soon  find  our  honey  destroyed,  and  the  hive  of  our 
conscience  corrupted  and  ruined.     Pu»  I  say  once 


AMUSEMENTS.  57 

more,  what  probability  is  there  that  a  generous 
soul  should  take  pleasure  in  displeasing  her  God, 
or  affect  what  would  be  disagreeable  to  him,  or 
willingly  do  that  which  she  knows  would  give  him 
offence  ? 


>XKc 


CHAPTER    XXIII. 

THAT  WE   OUGHT  TO    PURIFY   OURSELVES    FROM    AN    AFFECTION    TO 

UNPROFITABLE    AMUSEMENTS. 

J^LAY,  dancing,  feasting,  dress,  and  theatrical 
<^s?  shows,  being  things  which,  considered  in  their 
substance,  are  not  evil,  but  indifferent,  and  such  as 
may  be  used  either  well  or  ill  ;  nevertheless,  as  all 
these  things  are  dangerous,  to  bear  an  affection  to 
them  is  still  more  dangerous.  I  say  then,  Philo- 
thea,  that  although  it  be  lawful  to  play,  to  dance, 
to  dress,  to  feast,  or  to  be  present  at  innocent 
comedies,1  yet  to  have  an  affection  to  such  things 
is  not  only  contrary  to  devotion,  but  also  extremely 
hurtful  and  dangerous.  The  evil  does  not  consist 
in  doing  such  things,  but  in  a  fond  attachment  to 
them.  Ah,  what  a  pity  to  sow,  in  the  soil  of  our 
heart,  such  vain  and  foolish  affections,  which  take 
up  the  room  of  good  impressions,  and  hinder  the 


1  It  is  not  the  meaning  of  the  saint  in  this  passage  to  justify  the  as 
sisting  at  any  such  comedies,  or  other  plays,  as  have  a  tendency  to  en- 
courage vice,  or  irreligion;  or  which  serve  to  inflame  the  passions,  to 
enervate  the  soul,  and  to  dispose  her  to  impure  love,  which  is  too  often 
the  case  with  our  modern  plays.  For  such  as  these  the  holy  prelate 
would  by  no  means  allow  to  be  innocent,  but  rather  would  loudly  con* 
<lenm  them,  as  the  holy  fathers  and  saints  have  always  done. 


58  A   DEVOUT   LIFE. 

sap  of  our  soul  from  being  employed  in  good  in- 
clinations ! 

Thus  the  ancient  Nazareans  abstained  not  only 
from  whatever  might  inebriate,  but  also  from  the 
grape  itself;  not  from  an  apprehension  that  the 
grape  could  intoxicate  them,  but  lest  by  tasting 
the  grape  they  might  be  tempted  to  drink  of  the 
wine  also.  Now,  I  do  not  say  that  we  can  never 
use  these  dangerous  things,  but  I  affirm  that  we  can 
never  set  our  affections  upon  them  without  preju- 
dice to  devotion.  As  the  stags,  when  grown  too 
fat,  retire  into  their  thickets,  because,  being  en- 
cumbered with  flesh,  they  know  that  they  are  not 
in  a  condition  to  run,  should  they  be  hunted,  so 
the  heart  of  man,  burdening  itself  with  these  un- 
profitable, superfluous,  and  dangerous  affections, 
cannot  certainly  run  after  its  God,  the  true  ppint 
of  devotion,  readily,  lightly,  and  easily.  Let 
children  please  and  fatigue  themselves  with  pursu- 
ing butterflies,  yet  no  one  finds  fault  with  them, 
because  they  are  children  ;  but  is  it  not  ridiculous, 
or  rather  lamentable,  to  see  persons  advanced  m 
years  fix  their  heart  and  affections  upon  such  toys 
and  trifles  as  those  which  I  have  named,  which  are 
not  only  unprofitable,  but  which  put  us  in  imminent 
danger  of  falling  into  many  irregularities  and  dis- 
orders in  the  pursuit  of  them?  Wherefore,  my 
dear  Philothea,  I  say,  we  must  purge  ourselves 
from  these  affections  ;  for  though  the  acts  are  not 
always  contrary  to  devotion,  yet  the  affections  are 
always  prejudicial  to  it. 


VENIAL    SINS    TO    BE    OVERCOME.  5& 

CHAPTER    XXIV. 

THAT    WE    MUST   PURGE    OURSELVES    FROM    OUR    EVIL    INCLINATIONS. 

^jfcF-E  have,  moreover,  Philothea,  certain  natural 
e|0|o  inclinations,  which,  though  they  spring  from 
our  particular  sins,  yet  are  not  properly  sins,  either 
mortal  or  venial,  but  are  called  imperfections  ;  and 
the  acts  which  proceed  from  them  are  termed 
defects  and  failings.  For  example,  St.  Paula, 
according  to  St.  Jerom,  had  so  great  an  inclina- 
tion  to  sadness  that  at  the  death  of  her  children 
and  husband  she  was  in  danger  of  dying  with 
grief.  This  was  an  imperfection,  but  not  a  sin,  be- 
cause she  had  it  against  her  will. 

There  are  some  people  who  are  naturally  of  a 
light,  others  of  a  morose  temper;  some  of  an 
obstinate  disposition,  others  inclined  to  indigna- 
tion;  some  prone  to  anger,  others  to  love;  in 
short,  there  are  few  in  whom  we  may  not  observe 
some  of  these  imperfections.  Now,  although  they 
are  peculiar  and  natural  to  each  of  us,  yet  by  care 
and  a  contrary  affection,  we  may  not  only  correct 
and  moderate  them,  but  even  altogether  free  our- 
selves from  them ;  and  I  tell  you,  Philothea,  it  is 
necessary  that  you  should  do  so.  As  a  means  has 
been  discovered  to  change  bitter  almond  trees  into 
sweet,  by  piercing  them  at  the  bottom  to  let  out 
the  juice,  why  may  not  we  let  out  the  juice  of  our 
perverse  inclinations,  and  become  better?  For  as 
there  is  no   nature,  though  never  so  good,  which 


60  A   DEVOUT   LIFE. 

may  not  be  perverted  to  evil  by  vicious  habits,  so 
there  is  no  disposition,  though  never  so  perverse, 
that  may  not,  by  the  grace  of  God  and  our  own 
industry,  be  brought  under  and  overcome. 

Wherefore,  I  shall  now  proceed  to  give  you 
such  instructions,  and  propose  such  exercises  as 
may  help  to  purge  your  soul,  as  well  from  your 
imperfections  as  from  all  dangerous  affection  to 
venial  sins,  and  secure  your  conscience  more  ef- 
fectually against  all  mortal  sin.  May  God  grant 
you  the  grace  to  reduce  them  to  practice  ! 


$art    Secotttr* 


CONTAINING  VARIOUS  INSTRUCTIONS   FOR  ELEVATING  THE 
SOUL  TO   GOD  BY  PRAYER  AND  THE  SACRAMENTS. 


CHAPTER    I. 

OF    THE     NECESSITY    OF     PRAYER. 

J^RAYEE  places  our  understanding  in  the  bright- 
aEs*  ness  and  light  of  God,  and  exposes  our  will  to 
the  heat  of  heavenly  love.  There  is  nothing  that 
so  effectually  purges  our  understanding  from  its 
ignorance,  or  our  will  from  its  depraved  affections, 
as  prayer.  It  is  the  water  of  benediction,  which 
makes  the  plants  of  our  good  desires  grow  green 
and  nourish,  which  washes  our  souls  from  their 
imperfections,  and  quenches  the  thirst  of  passion 
in  our  hearts. 

But,  above  all,  I  recommend  to  you  mental 
prayer,  or  the  prayer  of  the  heart,  and  particu- 
larly that  which  has  for  its  object  the  life  and 
passion  of  our  Lord.  By  making  him  the  fre- 
quent subject  of  your  meditation,  your  whole  sou* 
will  be  replenished  with  him  ;  you  will  imbibe  his 
spirit,  and  frame  all  your  actions  according  to  the 
model  of  his.  As  he  is  the  light  of  the  world,  it 
is  then  in  him,  by  him,  and  for  him.  that  we  ought 
to  acquire  lustre,  and  be  enlightenea.     He  is  the 


62  A    DEVOUT    LIFE. 

tree  of  desire,  under  whose  shadow  we  ought  to 
refresh  ourselves.  He  is  the  living  fountain  of 
Jacob,  in  which  we  may  wash  away  all  our  stains. 
In  fine,  as  little  children,  by  hearing  their  mothers 
talk,  lisp  at  first,  and  learn  at  length  to  speak  their 
language,  so  we,  by  keeping  close  to  our  Saviour, 
by  meditation  and  observing  his  words,  actions, 
and  affections,  shall,  by  the  help  of  his  grace, 
learn  to  speak,  to  act,  and  to  will  like  him.  Here 
we  must  stop,  Philothea,  as  we  cannot  find  access 
to  God  the  Father,  but  through  this  gate  ;  for,  as 
the  mirror  could  never  terminate  our  sight,  if  the 
back  of  it  were  not  tinned  or  leaded,  so  we  could 
never  contemplate  the  divinity  in  this  world,  had 
we  not  been  united  to  the  sacred  humanity  of  our 
Saviour,  whose  life  and  death  is  the  most  delight- 
ful, sweet,  and  profitable  object  we  can  select  for 
our  ordinary  meditation.  It  is  not  without  reason 
that  our  Saviour  called  himself  the  bread  that 
came  down  from  heaven ;  for,  as  bread  is  to  be 
eaten  with  all  sorts  of  meat,  so  our  Saviour  should 
be  the  subject  of  our  meditation,  consideration, 
and  imitation,  in  all  our  prayers  and  actions.  His 
life  and  death  have  been  for  this  purpose  disposed 
and  distributed  into  distinct  points,  by  several 
authors.  Those  whom  I  recommend  to  you  are, 
St.  Bona  venture,  Bellintani,  Bruno,  Capilia,  Gra- 
nada, and  Du  Pont. 

Employ  an  hour  every  day,  before  dinner,  in 
this  spiritual  exercise,  or,  if  convenient,  early  in 
the  morning,  when  your  mind  will  be  less  dis- 
tracted, and  more  fresh  after  the  repose  of  the 
night ;  but  see  that,  you  extend  it  not  beyond  an 


NECESSITY    OF    PRAYER.  63 

hour,  except  with   the    advice    of  your   spiritual 
director. 

If  you  could  perform  this  exercise  in  the  church, 
it  would  be  the  most  proper  and  commodious 
place  possible,  because  neither  father  nor  mother, 
wife  nor  husband,  nor  any  one  else,  could  wel] 
prevent  you  from  spending  one  hour  in  the  church  ; 
whereas,  being,  perhaps,  under  their  subjection, 
you  could  not  promise  yourself  so  much  leisure 
at  home. 

Begin  all  your  prayers,  whether  mental  or 
vocal,  with  a  lively  sense  of  the  presence  of 
God.  By  attending  strictly  to  this  rule,  you  will 
soon  become  sensible  of  its  salutary  effects. 

If  you  follow  my  advice,  Philothea,  you  will 
say  your  Pater,  Ave,  and  Credo  in  Latin ;  but  at 
the  same  time  learn  perfectly  to  comprehend  the 
meaning  of  the  words  in  your  native  tongue,  that, 
whilst  you  unite  with  the  faithful  in  prayer,  in  the 
common  language  of  the  Church,  you  may  at  the 
same  time  relish  the  delicious  sense  of  those  holy 
and  admirable  prayers.  Pray  with  your  attention 
fixed,  and  your  affections  excited  by  the  sense  of 
the  words  ;  pray  deliberately  and  from  your  heart ; 
for,  believe  me,  only  one  Our  Father,  said  with 
feeling  and  affection,  is  of  infinitely  more  worth 
and  value  than  ever  so  great  a  number  run  over 
in  haste. 

The  recitation  of  the  Beads  or  Rosary,  is  a 
most  profitable  way  of  praying,  provided  you 
know  how  to  say  them  properly ;  to  this  end, 
procure  one  of  those  little  books  which  teach 
the  manner  of  reciting  them.     It  is  good  also,  to 


64  A   DEVOUT   LITE. 

say  the  litanies  of  our  Lord  Jesus,  the  Blessed 
Virgin,  and  of  the  Saints,  and  other  voca, 
prayers,  which  may  be  found  in  approved  man 
uals.  If,  however,  you  have  the  gift  of  mental 
prayer,  you  should  always  give  it  the  prefer- 
ence, so  that  if,  either  through  multiplicity  of 
business,  or  some  other  cause,  you  cannot  say 
your  vocal  prayers,  you  must  not  be  troubled  on 
that  account,  but  rest  contended  with  saying, 
either  before  or  after  your  meditation,  the  Pater T 
Ave,  and  Credo. 

If,  whilst  at  vocal  prayer,  you  feel  your  heart 
inclined  to  mental  prayer,  refuse  not  the  invita- 
tion, but  let  your  mind  turn  gently  that  way, 
without  being  concerned  at  not  finishing  the 
vocal  prayers  you  purpose  to  say ;  for  the  choice 
you  have  made  is  more  pleasing  to  God,  anc7 
more  profitable  to  your  soul ;  with  this  exception 
however,  that  if  you  are  bound  to  say  the  offict 
of  the  Church,  you  must  fulfil  your  obligation. 

Should  it  happen,  through  a  pressure  of  busi- 
ness, or  some  accidental  cause,  that  your  morning 
should  pass  away  without  allowing  you  leisure 
for  the  exercise  of  mental  prayer,  endeavor  to 
repair  this  loss  at  some  remote  hour  after  dinner  ; 
because  by  doing  it  immediately  after,  before 
digestion  is  advanced,  besides  being  heavy  and 
drowsy,  you  will  injure  your  health. 

But  if,  in  the  whole  course  of  the  day,  you  can 
find  no  leisure  for  this  heavenly  exercise,  you 
may  in  some  measure  make  amends  by  multiply- 
ing your  ejaculatory  prayers,  reading  some  book 
sf  devotion,  or  performing  some  penance,  which 


METHOD    OF    MEDITATION.  65 

may  prevent  the  ill  consequences  attending  thia 
failure  ;  and  make  a  firm  resolution  to  repair  your 
loss  the  following  day. 


:>XX< 


CHAPTER    II. 

A  SHORT  METHOD  FOR  MEDITATION;  AND  FIRST  OF  THE 
PRESENCE  OF  GOD,  WHICH  IS  THE  FIRST  POINT  OF  THE 
PREPARATION. 

¥^UT  perhaps,  Philothea,  you  know  not  how  to 
^s»  pray  mentally,  for  it  is  a  thing  with  which 
fewT  in  our  age  are  so  happy  as  to  be  acquainted. 
I  therefore  present  you  with  the  following  short 
and  plain  method,  till,  by  custom,  or  reading 
some  of  the  good  books  which  have  been  com- 
posed on  this  subject,  you  may  be  mora  fully 
instructed. 

I  shall  begin  with  the  preparation,  which  con- 
sists  in  placing  yourself  in  the  presence  of  God, 
and  imploring  his  assistance.  Now,  to  assist  you 
to  place  yourself  in  the  presence  of  God,  I  shall 
set  before  you  four  principal  means.  The  first 
consists  in  a  lively  and  attentive  apprehension  of 
his  presence,  in  all  things  and  in  every  place  ;  for 
there  is  not  a  place  in  the  world  in  which  he  is  not 
truly  present ;  so  that  as  birds,  wherever  they  fly, 
always  meet  with  the  air,  so  we,  wherever  we  go, 
or  wherever  we  are,  shall  always  find  God  present. 

Every  one  acknowledges  this  truth ;  but  few 
consider  it  with  a  lively  attention.     Blind   men, 


66  A   DEVOUT   LIFE. 

who  see  not  their  prince,  though  present  among 
them,  behave  themselves,  neverthless,  with  re- 
spect, when  they  are  told  of  his  presence ;  but 
the  fact  is,  because  they  see  him  not,  they  easily 
forget  that  he  is  present,  and,  having  forgotten 
it,  they  still  more  easily  lose  their  respect  for 
him.  Alas,  Philothea,  we  do  not  see  God,  who 
is  present  with  us ;  and,  though  faith  assures  us 
of  his  presence,  yet,  not  beholding  him  with  our 
eyes,  we  too  often  forget  him,  and  behave  our- 
selves as  though  he  were  at  a  distance  from  us  ; 
for,  although  we  well  know  that  he  is  present  in 
all  things,  yet,  not  reflecting  on  it,  we  act  as  if 
we  knew  it  not.  Therefore,  before  prayer,  we 
must  always  excite  in  our  souls  a  lively  appre- 
hension of  the  presence  of  God,  such  as  David 
conceived  when  he  exclaimed  :  " If  I  ascend  up 
into  heaven,  O  my  God,  thou  art  there ;  if  I 
descend  into  hell,  thou  art  there  !  "  —  Ps.  exxxviii. 
And  thus  we  should  use  the  words  of  Jacob,  who 
having  seen  the  sacred  ladder,  said  :  "  Oh,  how 
terrible  is  this  place  !  Indeed  the  Lord  is  in  this 
place,  and  I  knewitnot." —  Gen.  xxxviii.,  meaning 
that  he  did  not  reflect  on  his  presence,  for  he 
could  not  be  ignorant  that  God  was  present  every- 
where. When,  therefore,  you  come  to  prayer, 
you  must  say  with  your  whole  heart,  and  in  your 
heart:  "O  my  heart!  be  attentive,  for  God  is 
truly  here." 

The  second  means  to  place  yourself  in  his  sa- 
cred presence,  is  to  reflect  that  God  is  not  only 
in  the  place  in  which  you  are,  but  that  he  is,  in 
a  most  particular  manner,  in  your  heart ;  nay.  in 


METHOD    OF    MEDITATION.  67 

the  very  centre  of  your  spirit,  which  he  enlivens 
and  animates  by  his  divine  presence,  being  there 
as  the  heart  of  your  heart,  and  the  spirit  of  your 
spirit ;  for,  as  the  soul,  being  diffused  through 
the  whole  body,  is  present  in  every  part  thereof, 
and  yet  resides  in  a  special  manner  in  the  heart, 
so  likewise  God  is  present  to  all  things,  yet  he 
resides  in  a  more  particular  manner  in  our  spirit ; 
for  which  reason  David  calls  him  "the  God  of  his 
heart."  —  Ps.  lxxii.  And  St.  Paul  says,  "  that  it  is 
in  God  we  live,  and  we  move,  and  we  are."  —  Acts 
xvii.  In  consideration,  therefore,  of  this  truth, 
excite  in  your  heart  a  profound  reverence  towards 
God,  who  is  there  so  intimately  present. 

A  third  means  is  to  consider  our  Saviour  in 
his  humanity  looking  down  from  heaven  on  all 
mankind,  but  especially  on  Christians,  who  are 
his  children  ;  and  more  particularly  on  such  as 
are  at  prayer,  whose  actions  and  behavior  he 
minutely  observes.  This  is  by  no  means  a  mere 
flight  of  the  imagination,  but  a  most  certain  truth  ; 
for  although  we  see  him  not,  yet  it  is  true  that  he 
beholds  us  from  above.  It  was  thus  that  St. 
Stephen  saw  him  at  the  time  of  his  martyrdom. 
So  that  we  may  truly  say  with  the  Spouse  :  "Be- 
hold he  standeth  behind  our  wall,  looking  through 
[he  windows,  looking  through  the  lattices."  — 
Cantic.  ii. 

A  fourth  method  consists  in  making  use  of  the 
imagination,  by  representing  to  ourselves  our 
Saviour  in  his  sacred  humanity,  as  if  he  were  near 
us,  as  we  sometimes  imagine  a  friend  to  be  present 5 
saying,  "Methinks  I  see  him,"  or  something  of  the 


68  A  DEVOUT   LIFL. 

kind.  But  when  you  are  before  the  Blessed 
Sacrament,  this  presence  is  real  and  not  imag* 
inary,  since  we  must  consider  the  species  and 
appearance  of  bread  only  as  a  tapestry  behind 
which  our  Lord,  being  really  present,  observes  us, 
though  we  cannot  actually  see  him.  Employ  then 
some  of  these  four  means  of  placing  yourself  in 
the  presence  of  God  before  prayer,  not  all  at  once, 
but  one  at  a  time,  in  as  concise  and  simple  a 
manner  as  possible. 


CHAPTER     III. 

OF     INVOCATION,     THE     SECOND     POINT    OF    THE     PREPARATION. 

¥3£EIXG  sensible  that  you  are  in  the  presence  of 
A^  God,  prostrate  yourself  before  him  with  the 
most  profound  reverence,  acknowledging  yourself 
unworthy  to  appear  before  so  sovereign  a  majesty  ; 
yet  knowing  that  it  is  his  divine  will  that  you 
should  do  so,  implore  his  grace  to  serve  and 
worship  him  in  this  meditation.  For  this  end  you 
may  use  some  short  and  inflamed  aspirations,  such 
as  these  words  of  David  :  "  Cast  me  not,  O  God  ! 
away  from  thy  face  ;  and  take  not  thy  Holy  Spirit 
from  me.  Make  thy  face  to  shine  upon  thy  ser- 
vant, and  I  will  consider  the  wondrous  things  of 
thy  law.  Give  me  understanding,  and  I  will  search 
thy  law,  and  I  will  keep  it  Avith  my  whole  heart. 
t  am  thy  servant ;  give  me  understanding." — Ps. 


SUBJECT    OF    MEDITATION  69 

c.  viii.  I  would  also  advise  you  to  invoke  your 
guardian  angel,  as  well  as  the  holy  saints  who 
were  concerned  in  the  mystery  on  which  you 
meditate.  For  example,  in  meditating  on  the 
death  of  our  Lord,  you  may  invoke  the  Blessed 
Virgin,  St.  John,  St.  Mary  Magdalen,  and  the 
good  thief,  begging  that  the  holy  affections  which 
they  then  conceived  may  be  communicated  to 
you.  Also,  in  meditating  on  your  own  death  you 
may  invoke  your  good  angel,  who  will  then  be 
with  you,  beseeching  him  to  inspire  you  with 
proper  considerations ;  and  so  of  other  mysteries. 


CHAPTER     IV. 

OF  THE  THIRD  POINT  OF  PREPARATION,  WHICH  CONSISTS  IN 
PROPOSING  THE  SUBJECT  OF  THE  MYSTERY  CN  WHICH 
WE     INTEND     TO     MEDITATE. 

|7J|FTER  these  two  general  points  of  the  prepara- 
»*fc  tion,  there  remains  a  third,  which  is  not 
common  to  every  kind  of  meditation,  and  which 
consists  in  representing  to  your  imagination  the 
whole  of  the  mystery  on  which  you  desire  to 
meditate,  as  if  it  really  passed  in  your  presence. 
For  example,  if  you  meditate  on  the  crucifixion  of 
our  Lord,  imagine  that  you  are  on  Mount  Calvary, 
and  that  you  there  behold  and  hear  all  that  was 
done  or  said  at  the  time  of  our  Lord's  passion ; 
or,  if  you  prefer  it,  imagine  that  they  are  crucify- 


70  A   DEVOUT   LIFE. 

ing  our  Saviour  in  the  very  place  in  which  yoi: 
are,  in  the  manner  described  by  the  holy  evange- 
lists. 

The  same  rule  is  to  be  observed  when  you 
meditate  on  death,  or  hell,  or  any  mystery  in 
which  visible  and  sensible  objects  form  a  part  of 
the  subject;  but  as  to  other  mysteries,  such,  for 
example,  as  relate  to  the  greatness  of  God,  the 
excellency  of  virtue,  the  end  for  which  we  were 
created,  etc.,  which  are  invisible  things,  we  cannot 
make  use  of  the  imagination.  We  may,  it  is  true, 
use  some  similitude  or  comparison  to  assist  us  in 
the  consideration  of  these  subjects,  but  this  is 
attended  with  some  difficulty  ;  and  my  intention  is 
to  instruct  you  in  so  plain  and  easy  a  manner,  that 
your  mind  may  be  at  perfect  ease.  By  means  of 
the  imagination  we  confine  our  mind  within  the 
mystery  on  which  we  meditate,  that  it  may  not 
ramble  to  and  fro,  just  as  we  shut  up  a  bird  in  a 
cage,  or  tie  a  hawk  by  her  leash,  that  she  may 
rest  on  the  hand.  Some  may  perhaps  tell  you 
that  it  is  better  to  use  the  simple  thought  of  faith, 
and  to  conceive  the  subject  in  a  manner  altogether 
mental  and  spiritual  in  the  representation  of  these 
mysteries,  or  else  to  imagine  that  the  things  take 
place  in  your  own  soul.  But  this  method  is  too 
subtile  for  beginners;  therefore,  until  it  shall 
please  God  to  raise  you  higher,  I  adri^e  you, 
Philothea,  to  remain  in  the  low  valley  which  I 
have  shown  you. 


CONSIDERATIONS.  t\ 


CHAPTER   V. 

OF    CONSIDERATIONS      WHICH     FORM     THE     SECOND     PART    OF 
MEDITATION. 

JgRffFTER  the  act  of  the  imagination  follows 
a™:  medication,  or  the  act  of  the  understanding, 
which  consists  in  making  reflections  and  considera- 
tions, in  order  to  raise  up  our  affections  to  God 
and  heavenly  things.  Hence  meditation  must  not 
be  confounded  with  study  or  other  thoughts  or 
reflections  which  have  not  the  love  of  God  or  our 
spiritual  welfare  for  their  object ;  but  something 
else,  as,  for  example,  to  acquire  learning  and 
knowledge,  to  write  or  dispute.  Having,  then,  as 
I  have  already  said,  confined  your  mind  within  the 
limits  of  the  subject  on  which  you  desire  to  medi- 
tate, either  by  means  of  the  imagination,  if  the 
matter  be  sensible,  or  otherwise  by  a  simple 
proposal  of  it,  begin  to  form  considerations  on  it 
according  to  the  models  I  have  proposed  to  you 
in  the  foregoing  meditations.  Should  you  relish 
the  fruit  of  any  one  of  them,  occupy  yourself 
without  going  further,  like  the  bees,  who  never 
quit  the  flower  so  long  as  they  can  extract  any 
honey  from  it.  But  if,  upon  trial,  you  succeed 
not  with  one  consideration,  according  to  youi 
wishes,  proceed  to  another,  calmly,  tranquilly, 
without  hurrying  yourself  or  fatiguing  your  mind. 


VA  A   DEVOUT  LIFE. 


CHAPTER  VI. 

OF    AFFECTIONS    AND    RESOLUTIONS,    THE    THIRD   PART   OF- 

MEDITATION. 

JWf  EDITATIOX  produces  pious  motions  in  the 
*X4:  wjH5  or  affective  part  of  our  soul,  such  as 
the  love  of  God  and  our  neighbor ;  a  desire  of 
heaven  and  eternal  glory ;  zeal  for  the  salvation 
of  souls;  imitation  of  the  life  of  our  Lord  ;  com- 
passion, admiration,  joy ;  the  fear  of  God's  dis- 
pleasure, of  judgment,  and  of  hell;  hatred  of  sin, 
confidence  in  the  goodness  and  mercy  of  God, 
and  confusion  for  the  sins  of  our  past  life.  In 
these  affections  our  hearts  should  expand  as  much 
as  possible.  Tou  will  be  greatly  assisted  in  this 
part  of  meditation  by  reading  the  preface  to  the 
first  volume  of  the  meditations  of  Doin  Andrew 
Capilia,  where  he  shows  the  manner  of  forming 
these  affections,  as  Father  Arias  does  more  at 
large  in  his  second  part  of  his  treatise  on  prayer. 
Yet  you  must  not,  however,  Philothea,  dwell 
upon  these  general  reflections  without  determining 
to  reduce  them  to  special  and  particular  resolutions. 
For  example  :  the  first  word  that  our  Lord  spoke 
on  the  cross  will  doubtless  excite  in  your  soul  a 
desire  to  pardon  and  love  your  enemies.  But 
this  will  avail  you  little  if  you  add  not  to  the 
desire  a  practical  resolution  saying:  "Well,  then, 
1  will  not  hereafter  be  offended  at  what  this  or 
that  person  may  say  of  me,  nor  resent  any  affront 


A   SPIRITUAL.    <VOSEGA\.  fh 

he  may  offer  me  ;  but,  on  the  contrary,  I  will 
embrace  every  opportunity  to  gain  his  affection, 
and  to  appease  him."  By  this  means,  Philothea, 
you  will  correct  your  faults  in  a  short  time  j 
whereas  by  affections  only,  your  amendment  will 
be  but  slow,  and  attended  with  great  difficulty. 


CHAPTER   VII. 

OF    THE    CONCLUSION    AND    SPIRITUAL    NOSEGAY. 

^,AST  of  all,  we  must  conclude  our  meditation 
>  by  forming  three  acts,  which  must  be  done 
frith  the  utmost  humility.  The  first  is  to  return 
thanks  to  God  for  the  good  affections  and  resolu- 
tions with  which  he  has  inspired  us,  and  for  his 
goodness  and  mercy,  which  we  have  discovered 
in  the  mystery  of  the  meditation.  The  second  is 
to  offer  our  affections  and  resolutions  to  his  good- 
ness and  mercy,  in  union  with  the  death,  the 
blood,  and  the  virtues  of  his  Divine  Son.  The 
third  is  to  conjure  God  to  communicate  to  us  the 
graces  and  virtues  of  his  Son,  and  to  bless  our 
affections  and  resolutions,  that  we  may  faithfully 
reduce  them  to  practice.  T\  e  then  pray  for  the 
Church,  our  pastors,  friends,  and  others,  im- 
ploring for  that  end  the  intercession  of  the 
Blessed  Virgin,  and  of  the  angels  and  saints; 
and,  lastly,  as  I  have  already  observed,  we  con- 
clude by  saying    Our  Father,  and   Hail  Mary. 


74  A   DEVOUT   LIFE. 

which  are  the  general    and  necessary  prayers  of 
all  the  faithful. 

Besides  all  this,  as  I  have  already  told  you, 
you  must  gather  a  little  nosegay  of  devotion. 
One  who  has  been  walking  in  a  beautiful  garden, 
departs  not  willingly  without  gathering  a  few 
flowers  to  smell  during  the  remainder  of  the  day  ; 
thus  ought  we,  when  our  soul  has  been  entertain- 
ing itself  by  meditating  on  some  mystery,  to 
select  one,  or  two,  or  three  of  those  points  in 
which  we  have  found  most  relish,  and  which  are 
most  proper  for  our  advancement,  to  think  fre- 
quently on  them,  and  smell  them  as  it  were 
spiritually  during  the  course  of  the  day.  This 
is  to  be  done  in  the  place  in  which  we  have  been 
meditating,  either  remaining  there  in  silence,  or 
walking  by  ourselves  for  some  time  after. 


CHAPTER  VIII. 

CEKTAIN     PROFITABLE   ADVICES    ON     THE     SUBJECT     OF     MEDITmTIOK 

^pBOVE  all  things,  Philothea,  when  you  rise 
'£*£  from  meditation,  remember  the  resolutions 
you  have  taken,  and,  as  the  occasion  offers,  care- 
fully reduce  them  to  practice  that  very  day. 
This  is  the  great  fruit  of  meditation,  without 
which  it  is  not  only  unprofitable,  but  frequently 
hurtful ;  for  virtues  meditated  upon,  and  not 
practised,  often  miff  up  the  spirit,  and  make  us 


SUBJECT    OF    MEDITATION.  75 

imagine  that  we  really  are  such  as  we  resolve 
to  be,  which  doubtless  is  true,  when  our  resolu- 
tions are  lively  and  solid ;  now  they  are  not  so, 
but,  on  the  contrary,  vain  and  dangerous  when 
they  are  not  reduced  to  practice.  We  mast, 
therefore,  by  all  means,  seek  every  occasion,  little 
or  great,  of  putting  them  in  execution.  For 
example  :  if  I  have  resolved  by  mildness  to  gain 
the  hearts  of  such  as  offend  me,  I  will  seek  this 
very  day  an  opportunity  to  meet  them,  and 
salute  them  kindly  ;  or,  if  I  should  not  meet  them, 
at  least  to  speak  well  of  them,  and  pray  to  God 
in  their  behalf. 

After  prayer,  be  careful  not  to  agitate  your 
heart,  lest  you  spill  the  precious  balm  it  has  re- 
ceived. My  meaning  is,  that  you  must,  for  some 
time,  if  possible,  remain  in  silence,  and  gently 
remove  your  heart  from  prayer  to  your  other 
employments  ;  retaining,  as  long  as  you  can,  a 
feeling  of  the  affections  which  you  have  con- 
ceived. A  man  who  has  received  some  precious 
liquor  in  a  vase  of  porcelain,  in  carrying  it 
home  walks  gently,  not  looking  aside,  but  gen- 
erally before  him,  for  fear  of  stumbling,  and 
sometimes  upon  his  dish,  for  fear  of  spilling  the 
liquor.  Thus  ought  you  to  act  when  you  linish 
your  meditation  ;  suffer  nothing  to  distract  you, 
but  look  forward  with  caution  ;  or,  to  speak  more 
plainly,  should  you  meet  with  any  one  with  whom 
you  are  obliged  to  enter  into  conversation,  there 
is  no  other  remedy  but  to  watch  over  your  heart, 
that  as  little  of  the  liquor  of  holy  prayer  as  possi- 
ble may  be,  spilt  on  the  occasion. 


/6  A    DEVOUT    LIFE. 

You  must  even  accustom  yourself  to  know 
how  to  pass  from  prayer  to  those  occupations 
which  your  state  of  life  lawfully  requires,  though 
ever  so  foreign  from  the  affections  which  you  have 
received  in  prayer.  Thus  the  lawyer  must  learn 
to  pass  from  prayer  to  pleading ;  the  merchant,  to 
commerce  ;  and  the  married  woman,  to  the  care  of 
her  family,  with  so  much  ease  and  tranquillity  that 
their  minds  may  not  be  disturbed  ;  for,  since  prayeL 
and  the  duties  of  your  state  of  life  are  both  in  con- 
formity with  the  will  of  God,  you  must  learn  to 
pass  from  the  one  to  the  other  in  the  spirit  of 
humility  and  devotion. 

You  must  also  know  that  it  may  sometimes 
happen  that  immediately  after  the  preparation, 
you  will  feel  your  affections  moved  towards  God. 
In  this  case,  Philothea,  you  must  yield  to  the 
attraction,  and  cease  to  follow  the  method  I  have 
before  given ;  for,  although,  generally  speaking, 
consideration  precedes  affections  and  resolutions, 
vet  when  the  Holy  Ghost  gives  you  the  latter 
before  the  former,  you  must  not  then  seek  the 
former,  since  it  is  used  for  no  other  purpose  than 
to  excite  the  latter.  In  a  word,  whenever  affec- 
tions present  themselves,  we  must  expand  our 
hearts  to  make  room  for  them,  whether  they 
jome  before  or  after  considerations  ;  and,  although 
I  have  placed  them  after  the  considerations,  I  have 
done  so  merely  to  distinguish  more  plainly  the  parts 
of  prayer,  for  otherwise  it  is  a  general  rule  never 
to  restrain  the  affections,  but  to  let  them  have  their 
free  course  whenever  they  present  themselves. 
This    must   be   observed    even   with    respect   to 


SPIRITUAL    DRYNESS.  77 

thanksgiving,  oblation,  and  petition,  which  may 
likewise  be  used  in  the  midst  of  the  considera- 
tions, for  they  must  be  restrained  no  more  than 
the  other  affections  ;  though  afterwards,  for  the 
conclusion  of  the  meditation,  they  must  be  re- 
peated. But  as  for  resolutions,  they  are  always 
to  be  made  after  the  affections,  and  immediately 
before  the  conclusion  of  the  whole  meditation ; 
because,  as  in  these  we  represent  to  ourselves  par- 
ticular and  familiar  objects,  they  would  put  us  in 
danger  of  distractions  should  we  mingle  them 
with  our  affections. 

AVhile  we  are  forming  our  affections  and  resolu- 
tions it  is  advisable  to  use  colloquies,  and  to  speak, 
sometimes  to  our  Lord,  sometimes  to  the  angels 
and  the  persons  represented  in  the  mysteries  ;  to 
the  saints,  to  ourselves,  to  our  own  heart,  to 
sinners,  and  even  to  insensible  creatures  ;  after  the 
example  of  David  in  his  psalms,  and  of  other 
saints  in  their  prayers  and  meditations. 


CHAPTER    IX. 

OF     THE     DRYNESS     WHICH     WE     SOMETIMES     EXPERIENCE     !M 

MEDITATION. 

^JHOULD  it  happen,  Pliilothea,  that  you  feel 
*£*  no  relish  or  comfort  in  meditation,  I  conjure 
you  not  to  disturb  yourself  on  that  account ;  but 
sometimes  open  the  door  of  your  heart  to  vocaJ 


78  A    DEVOUT    LIFE. 

prayer,  complain  of  yourself  to  oar  Lord,  confess 
your  un worthiness,  and  beseech  him  to  assist  you. 
Kiss  your  crucifix  if  you  have  it  at  hand,  saying  to 
him  those  words  of  Jacob,  "  I  will  not  let  thee  go, 
O  Lord  !  till  thou  hast  given  me  thy  blessing,"  or 
ihose  of  the  Cananean  woman,  "  Yea,  Lord  !  I  am  a 
dog ;  but  yet  the  dogs  eat  of  the  crumbs  that  fall 
from  their  master's  table." 

At  other  times,  take  up  some  spiritual  book,  and 
read  it  with  attention  till  your  affections  are  moved, 
or  endeavor  to  excite  fervor  in  your  heart  by  some 
posture  of  exterior  devotion,  such  as  prostrating 
yourself  on  the  ground,  crossing  your  hands  before 
your  breast,  or  embracing  a  crucifix  ;  provided  you 
be  alone  or  in  some  private  place.  But  if,  after 
all,  you  should  receive  no  comfort,  be  not  dis- 
turbed, no  matter  how  excessive  the  dryness  may 
be  ;  but  continue  to  remain  in  a  devout  posture  in 
the  presence  of  God.  How  many  courtiers  enter 
a  hundred  times  a  year  into  the  prince's  presence- 
chamber  without  hopes  of  speaking  to  him,  but 
merely  to  be  seen  by  him,  and  to  pay  him  their 
homage.  So  ought  we,  my  dear  Philothea,  to 
come  to  holy  prayer,  purely  and  merely  to  pay  our 
homage,  and  testify  our  fidelity  to  God.  Should 
it  please  his  divine  Majesty  to  speak  to  us  and 
entertain  himself  with  us  by  his  holy  inspirations 
and  interior  consolations,  it  would  certainly  be  an 
honor  above  our  merits,  and  the  source  of  the 
sweetest  consolation  ;  but  should  it  not  please  him 
to  grant  us  this  favor,  but  leave  us  without  taking 
any  more  notice  of  us  than  as  if  we  were  not  in  his 
presence,  we  must  not  therefore  depart,  but  con- 


ON   THE    MORNING    EXERCISE.  79 

tinue  with  respect  mid  devotion  in  presence  of  his 
adorable  Majesty.  Observing  our  diligence,  our 
patience,  and  perseverance,  he  will,  when  we  come 
again  before  him,  favor  us  with  his  consolations, 
and  make  us  experience  the  sweetness  of  his  holy 
prayer.  Yet,  if  he  should  not  do  so,  let  us  assure 
ourselves,  Philothea.  that  we  are  highly  honored 
by  being  permitted  to  appear  in  his  presence. 


CHAPTER    X. 

OF     THE     MORNING     EXERCISE. 

RESIDES  your  daily  meditation,  and  the  vocal 
prayers  which  you  ought  to  say  once  every 
clay,  there  are  live  other  shorter  exercises  which 
are,  as  it  were,  branches  of  the  principal  prayer; 
the  first  is  morning  prayer,  intended  as  a  general 
preparation  to  all  the  actions  of  the  clay,  which 
may  be  made  in  the  following  manner. 

1.  Adore  God  most  profoundly,  and  return  him 
thanks  for  having  preserved  you  from  the  clangers 
of  the  night  ,  and  if,  during  the  course  of  it,  you 
nave  committed  any  sin,  implore  his  pardon. 

2.  Consider  that  the  present  day  is  given  you 
in  order  that  you  may  gain  the  future  day  of  eter- 
nity ;  make  a  firm  purpose,  therefore,  to  employ 
it  well  with  this  intention. 

3.  Foresee  in  what  business  or  conversation  you 
will  probably  be  engaged ;  what  opportunities  you 


80  A   DEVOUT   LIFE. 

will  have  to  serve  God ;  to  what  temptations  of 
offending  him  you  will  be  exposed,  either  by 
anger,  by  vanity,  or  any  other  irregularity,  and 
prepare  yourself  by  a  linn  resolution  to  make  the 
best  use  of  those  means  which  shall  be  offered  you 
to  serve  God,  and  advance  in  devotion  ;  as  also,  on 
the  other  hand,  dispose  yourself  carefully  to  avoid, 
resist,  and  overcome  whatever  may  present  itself 
that  is  prejudicial  to  your  salvation  and  the  glory 
of  God.  Now,  it  is  not  sufficient  to  make  this 
resolution  unless  you  also  prepare  the  means  of 
reducing  it  to  practice.  For  example  :  if  I  fore- 
see that  I  am  to  treat  of  any  business  with  one  that 
is  passionate,  and  easily  provoked  to  anger,  T  will 
not  only  resolve  to  refrain  from  giving  him  any 
offence,  but  will  also  prepare  words  of  meekness 
to  prevent  his  anger,  or  use  the  assistance  of  some 
person  that  may  keep  him  in  temper.  If  1  foresee 
that  I  shall  have  an  opportunity  of  visiting  some 
sick  person,  I  will  determine  the  hour  of  the  visit, 
the  comforts  and  assistances  I  may  afford  him  ;  and 
so  of  the  rest. 

4.  This  done,  humble  yourself  in  the  presence 
of  God,  acknowledging  that,  of  yourself,  you  are 
incapable  of  executing  your  resolutions,  either  to 
avoid  evil,  or  to  do  good  ;  and,  as  if  you  held  your 
heart  in  your  hands,  offer  it,  together  with  all  your 
good  designs,  fo  his  divine  Majesty,  beseeching 
him  to  take  it  under  his  protection,  and  so  to 
strengthen  it  that  it  may  proceed  prosperously  in 
his  service,  using  these  or  the  like  words  interiorly  : 
"Behold,  O  Lord!  this  poor,  miserable  heart  of 
mine,  which,  through  thy  goodness,  has  conceived 


ON   THE    EVENING   EXERCISE.  81 

many  good  affections,  but  which,  alas  !  is  of  itself 
so  weak  and  wretched,  that  it  is  incapable  of  exe- 
cuting* the  good  which  it  desires,  unless  thou  im- 
part to  it  thy  heavenly  blessing,  which  for  this  end 
I  humbly  beg  of  thee,  O  merciful  Father  !  through 
the  merits  of  the  passion  of  thy  Son,  to  whose  honor 
I  consecrate  this  day,  and  all  the  remaining  clays 
of  my  life."  Then  invoke  the  Blessed  Virgin, 
your  good  angel,  and  the  saints,  that  they  may  aU 
assist  you  by  their  intercession. 

But  all  these  spiritual  acts  must  be  made  briefly 
and  fervently,  and  before  you  depart  from  your 
chamber,  if  it  be  possible,  that  by  means  of  this 
prayer,  all  that  you  are  to  do  throughout  the 
whole  day  may  be  sanctified  by  the  blessing  of 
God ;  and  I  beg  of  you,  Philothea,  never  to  omit 
this  exercise. 


>>*c 


CHAPTER    XI. 


OF     THE     EVENING     EXERCISE,     AND     THE     EXAMINATION     OF 
CONSCIENCE. 


£ 


|S  before  dinner  you  have  made  a  spiritual  re- 
<a^l  past  by  means  of  meditation,  so  before  supper, 
you  must  make  a  devout  spiritual  collation.  Take 
then  some  little  opportunity,  before  supper,  to 
prostrate  yourself  before  God,  and  recollect  your- 
self in  the  presence  of  Jesus  Christ  crucified, 
whom  you  may  represent  to  yourself  by  a  single 
consideration,  and  an  interior  glance   of  the  eye, 


82  A   DEVOUT   LIFE. 

and  rekindle  in  your  heart  the  fire  of  }rour  morning 
meditation  by  some  lively  aspirations,  some  acts 
of  humility  and  love  which  you  will  make  towards 
this  divine  Saviour  of  your  soul ;  or  else,  by  re- 
peating the  points  of  your  morning  meditation 
which  affected  you  most,  or  by  exciting  yourself 
up  to  devotion  by  some  new  spiritual  subject,  as 
you  may  prefer. 

As  to  the  examination  of  conscience,  which  must 
be  always  made  before  you  retire  to  rest,  every  one 
knows  how  it  is  to  be  performed.  1 .  We  give  thanks 
to  God  for  having  preserved  us  during  the  day 
past.  2.  We  examine  how  wc  have  behaved  our- 
selves throughout  the  whole  course  of  it ;  and  to 
do  this  more  easily,  we  may  consider  where  we 
have  been,  with  whom,  and  in  what  business  we 
have  been  employed.  3.  If  we  find  that  we  have 
done  any  good,  we  must  thank  God  for  it ;  or  if, 
on  the  other  hand,  we  have  done  any  evil,  whether 
in  thought,  word,  or  deed,  we  must  ask  pardon  of 
his  divine  Majesty,  firmly  resolving  to  confess  it 
at  the  first  opportunity;,  and  to  avoid  it  for  the 
future.  4.  We  afterwards  recommend  to  the  pro- 
tection of  divine  Providence  our  soul  and  body,  the 
Holy  Church,  together  with  our  parents  and 
friends  ;  and,  finally,  we  beg  the  Blessed  Virgin, 
our  angel  guardian,  and  all  the  saints,  to  watch 
over  us  and  pray  for  us  ;  and  thus,  with  the  bless- 
ing of  God,  we  o;o  to  take  that  rest  which  his  will 

O  '  o 

has  appointed  for  us. 

This  exercise,  as  well  as  that  of  the  morning, 
must  never  be  forgotten ;  since  by  that  you  open 
the  windows  of  your  soul  to  the  Sun  of  Justice : 


ON   SPIRITUAL    RECOLLECTION.  83 

and  by  this  you  close  them  against  the  darkness 
of  hell. 

CHAPTER    XII. 

OF    SPIRITUAL     RECOLLECTION. 

^T  is  to  this  point,  my  dear  Philothea,  that  I 
^  wish  to  draw  your  particular  attention,  since 
in  it  consists  one  of  the  most  assured  means  of 
your  spiritual   advancement. 

Eecollect  as  often  as  you  can,  in  the  course  of 
the  day,  by  any  of  the  four  ways  I  have  marked 
out  for  you,  that  you  stand  in  the  presence  of  God  ; 
observe  what  he  does,  and  what  you  are  doing, 
and  you  shall  find  his  eyes  perpetually  fixed  upon 
you  with  an  inconceivable  love.  Then  say  to 
him  :  tf  O  my  God  !  why  do  I  not  turn  my  eyes 
towards  thee,  as  thou  always  lookest  on  me?  Why 
dost  thou  think  incessantly  on  me,  O  my  Lord? 
and  why  do  I  so  seldom  think  on  thee?  Where 
are  we,  O  my  soul  ?  Our  true  place  of  rest  is  God, 
and  where  do  we  find  ourselves  ?  " 

As  birds  have  their  nests  on  trees,  to  which 
they  occasionally  retire,  and  the  deer,  bushes 
and  thickets,  in  which  they  conceal  themselves  and 
enjoy  the  cool  shade  in  the  heat  of  summer,  sc 
shall  we,  Philothea,  choose  some  place  every  day, 
either  on  Mount  Calvary,  or  in  the  wounds  of  oui 
Lord,  or  in  some  other  place  near  him,  as  a  retreat 
to  which  we   may  occasionally  retire   to   refresh 


84  A   DEVOUT   LIFE. 

and  recreate  ourselves  amidst  our  exterior  occupa 
tions ;  and  there,  as  in  a  stronghold,  defend  our- 
selves against  temptations.  Blessed  is  he  that 
can  say  with  truth  to  our  Lord  :  "  Thou  art  my 
place  of  strength  and  my  refuge,  my  defence  from 
storms,  and  my  shadow  from  the  heat."  —  Ps.  lxx. 
3  ;  Isai.   xxv.  4. 

Remember  then,  Phiiothea,  to  retire  occasion- 
ally into  the  solitude  of  your  heart  while  you  are 
outwardly  engaged  in  business  or  conversation. 
This  mental  solitude  cannot  be  prevented  by  the 
multitude  of  those  who  surround  you  ;  for,  as  they 
are  not  about  your  heart,  but  your  body,  your 
heart  may  remain  in  the  presence  of  God  alone. 
This  was  the  exercise  which  the  holy  King  David 
practised  amidst  his  various  occupations,  as  he 
testifies  in  the  following,  as  well  as  in  several 
other  places  of  his  psalms  :  "O  Lord  !  as  for  me, 
I  am  always  with  thee.  I  beheld  the  Lord  always 
before  me,  1  have  lifted  up  my  eyes  to  thee,  O  my 
God !  who  dwellest  in  heaven.  My  eyes  are 
always  toward  God."  And  indeed  our  occupa- 
tions are  seldom  so  serious  as  to  prevent  us  from 
withdrawing  our  heart  occasionally  from  them,  in 
order  to  retire  into  this  divine  solitude. 

When  the  parents  of  St.  Catharine  of  Sienna 
had  deprived  her  of  the  opportunity  of  a  place, 
and  of  leisure  to  pray  and  meditate,  our  Lord 
directed  her,  by  his  inspirations,  to  make  a  little 
interior  oratory  within  her  soul,  into  which,  retir- 
ing mentally,  she  might,  amidst  her  exterior 
occupations,  enjoy  this  holy  spiritual  solitude ; 
and  when   the  world  afterwards  assaulted  her,  she 


ON   SPIRITUAL   RECOLLECTION.  85 

received  no  inconvenience  from  it,  because,  as  she 
said,  she  had  shut  herself  up  in  her  interior  closet, 
where  she  comforted  herself  Avith  her  heavenly 
Spouse.  From  her  own  experience  of  the  utility 
of  this  exercise,  she  afterwards  counselled  her 
spiritual  children  to  practise  it. 

Withdraw,  then,  your  thoughts,  from  time  to 
time,  into  your  heart,  where,  separated  from  all 
men,  you  may  familiarly  treat  with  God  on  the 
affairs  of  your  soul.  Say  with  David  :  "  I  watched 
and  am  become  like  a  pelican  of  the  wilderness.  I 
am  like  a  night  raven  in  the  house.  I  have 
watched,  and  am  become  as  a  sparrow,  all  alone 
on  the  house-top." —  Ps.  cl.  These  words  not  only 
inform  us  that  this  great  king  spent  some  solitary 
hours  in  the  contemplation  of  spiritual  things,  but 
they  also  point  out,  in  a  mystical  sense,  three 
excellent  retreats  or  hermitages,  in  which  we  may 
imitate  the  solitude  of  our  Saviour,  who  on  Mount 
Calvary  was  likened  to  the  pelican  of  the  wilder- 
ness, which  nourishes  and  gives  life  to  her  young 
ones  with  her  own  blood  ;  in  his  nativity,  in  a 
desolate  stable,  to  the  night  raven  in  a  ruinous 
building,  mourning  and  weeping  for  our  offences 
and  sins ;  and,  at  his  accession,  to  the  sparrow 
flying  up  to  heaven,  which  is,  as  it  were,  the 
house-top  of  the  world.  In  these  three  solitudes 
we  may  make  our  spiritual  retreats,  even  amidst 
the  turmoils  of  our  exterior  employments. 
Blessed  Elzear,  Count  of  Arian  in  Provence,  hav- 
ing been  long  absent  from  his  devout  and  chaste 
Delphina,  she  sent  an  express  to  him  to  inquire 
after  his  health,  by  whom  he  returned  this  answer  ? 


86  A  DEVOUT  LIFE. 

'fl  am  very  well,  my  dear  spouse;  but  if  you 
desire  to  see  me,  seek  me  in  the  wound  of  the  side 
of  our  sweet  Saviour ;  for,  as  it  is  there  only  that 
I  dwell,  it  is  there  that  you  shall  find  me  ;  if  you 
seek  me  elsewhere,  you  will  search  in  vain."  This 
was  a  Christian  nobleman  indeed. 


CHAPTER     XIII. 

OF    ASPIRATIONS,     EJACULATORY     PRAYERS,     AND     GOOD    THOUGHTS 

^jKjjjfE  retire  into  God  because  we  aspire  to  him ; 
e)J0P  and  we  aspire  to  him  that  we  may  retire 
into  him,  so  that  aspirations  to  God,  and  spiritual 
retirement  are  the  mutual  support  of  each  other, 
and  both  proceed  from  the  same  source,  viz.,  de- 
vout and  pious  thoughts. 

Make,  then,  Philothea,  frequent  aspirations  to 
God  by  short  but  ardent  motions  of  your  heart ; 
admire  his  beauty ;  implore  his  assistance ;  cast 
yourself  in  spirit  at  the  foot  of  the  cross ;  adore 
his  goodness ;  converse  with  him  frequently  on 
the  affairs  of  your  salvation  ;  present  your  soul  to 
him  a  thousand  times  a  day :  contemplate  his 
clemency  and  his  sweetness ;  stretch  out  your 
hand  to  him,  as  a  little  child  to  his  father,  that  he 
may  conduct  you  ;  place  him  in  your  bosom,  like 
a  fragrant  nosegay  ;  plant  him  in  your  soul,  like  a 
standard,  and  make  a  thousand  different  motions 
of  your  heart,  to  enkindle  and  excite  within  your- 


ASPIRATIONS .  87 

self  a  passionate  and  tender  affection  for  your 
divine  Spouse.  Ejaculatory  prayer  was  stren- 
uously recommended  by  the  great  St.  Austin  to 
the  devout  Lady  Proba.  Philothea,  our  mind,  by 
habituating  itself  thus  privately  to  the  company 
and  familiarity  of  our  God,  will  be  altogether  per- 
fumed with  his  perfections.  Now  there  is  no 
difficulty  in  this  exercise,  as  it  may  be  intermixed 
with  our  other  occupations,  without  any  inconven- 
ience whatever,  since  in  these  spiritual  and  interior 
aspirations  we  only  make  short  deviations,  which, 
instead  of  preventing,  rather  assist  us  in  the  pur- 
suit of  the  object  which  we  have  in  view.  The 
pilgrim,  though  he  stops  to  take  a  little  wine  to 
refresh  himself,  interrupts  not  his  journey  by 
doing  so,  but,  on  the  contrary,  acquires  new 
strength  to  finish  it  with  more  ease  and  expedition, 
resting  onlv  that  he  may  afterwards  proceed  the 
faster. 

Many  have  collected  a  store  of  vocal  aspirations, 
which  may  be  very  profitable  ;  but  I  would  advise 
you  not  to  confine  yourself  to  any  set  form  of 
words,  but  to  pronounce,  either  with  your  heart 
or  mouth,  such  as  love,  without  any  study,  shall 
suggest  to  you  ;  for  it  will  furnish  you  with  as 
many  as  you  can  desire.  It  is  true  there  are  cer- 
tain words  which  have  a  peculiar  force  to  satisfy 
the  heart  in  this  respect.  Such  as  the  aspirations 
interspersed  so  copiously  throughout  the  Psalms 
of  David  ;  the  frequent  invocations  of  the  name  of 
Jesus  ;  the  ejaculations  of  love  expressed  in  the 
Canticles,  etc.  Spiritual  songs  will  also  answer 
the  same  purpose  whe^  gnrg  with  attention. 


88  A   DEVOUT   LIFE. 

They  who  love  with  a  human  and  natural  affec- 
tion have  their  thoughts  and  hearts  incessantly 
engaged  by  the  object  of  their  passion,  and  their 
mouth  ever  employed  in  its  praise.  When  absent, 
they  lose  no  opportunity  of  testifying  their  affec- 
tion by  letters,  and  meet  not  a  tree,  on  the  bark 
of  which  they  do  not  inscribe  the  mime  of  their 
beloved.  Thus,  such  as  truly  love  God  can  never 
cease  to  think  on  him,  breathe  for  him,  aspire  to 
him,  and  speak  of  him  ;  and,  were  it  possible,  they 
would  engrave  the  sacred  name  of  Jesus  on  the 
breasts  of  all  mankind. 

To  this  all  things  invite  them,  as  there  is  no 
creature  that  does  not  declare  to  them  the  praises' 
of  their  beloved ;  and  as  St.  Austin  says,  aftei 
St.  Anthony,  everything  in  the  world  addressee 
them  in  a  silent,  yet  very  intelligible  language,  in 
favor  of  their  love.  All  things  excite  them  to 
good  thoughts,  which  give  birth  to  many  animated 
motions  and  aspirations  of  the  soul  t^  God.  Be- 
hold some  examples. 

St.  Gregory  Nazianzen,  walking  on  the  sea- 
shore, observed  how  the  waves,  advancing  upon 
the  beach,  left  behind  them  shells  and  little  peri- 
winkles, stalks  of  weeds,  small  oysters,  and  the 
like,  which  the  sea  had  cast  upon  the  shore,  and 
then,  returning  with  other  waves,  tcok  part  of  them 
back,  and  swallowed  them  up  again,  whilst  the 
adjoining  rocks  continued  firm  and  immovable, 
(hough  the  billows  beat  against  them  with  so  much 
violence.  Upon  which  he  made  this  salutary  re- 
flection :  that  feeble  souls,  like  shells  and  stalks  of 
weeds,  surfer  themselves  to  b«  borne  away,  some 


ASPIRATIONS.  88 

times  by  affliction,  and  at  other  times  by  consola- 
tion, at  the  mercy  of  the  inconstant  billows  of 
fortune  ;  but  that  courageous  souls  continue  firm 
and  unmoved  under  all  kinds  of  storms  :  and  from 
this  thought  he  pi  oceeded  to  those  aspirations  of 
David  (Ps.  lxviii)  :  tf  Save  me,  O  God!  for  the 
waters  are  come  i-i  wen  unto  my  soul.  O  Lord  ! 
deliver  me  out  ol  these  deep  waters  ;  I  am  come 
into  the  depth  of  the  sea,  and  a  tempest  hath 
overwhelmed  me  :  "  for  at  that  time  he  was  iu 
affliction  for  the  unhappy  usurpation  of  his  bish- 
opric attempted  by  Maxmius. 

St.  Fulgent uvi,  bishop  of  Ruspa,  being  present 
at  a  general  assembly  of  the  Roman  nobility,  when 
Theodoric,  king  of  the  Goths,  made  an  oration  to 
them,  and  beholding  the  splendor  of  so  many  great 
lords,  ranked  each  according  to  his  quality,  ex- 
claimed :  "  O  God  !  how  glorious  and  beautiful 
must  the  heavenly  Jerusalem  be,  since  earthly 
Rome  appears  in  so  much  pomp  !  for,  if  in  this 
world  the  lovers  of  vanity  be  permitted  to  shine 
so  bright,  what  must  that  glory  be  which  is  re- 
served in  the  next  world  for  the  lovers  and  con- 
templators  of  verity  !  " 

St.  Anselm,  archbishop  of  Canterbury,  by  whose 
birth  on1*  i.iountains  have  been  highly  honored, 
was  admirable  in  the  application  of  good  thoughts. 
As  this  holy  prelate  was  proceeding  on  a  journey, 
a  hare  pursued  by  hounds  ran  under  his  horse,  as 
to  a  place  of  refuge,  suggested  by  the  imminent 
danger  of  death  ;  whilst  the  hounds,  barking  around, 
durst  not  attempt  to  violate  the  sanctuary  to  which 
their  prey  had  taken  recourse.     A  sight  so  verv 


90  A  DEVOUT  LIFE. 

extraordinary  made  the  whole  company  burst  inU 
a  fit  of  laughter  ;  but  the  saint,  weeping  and  sigh- 
ing, cried  out :  "  Alas  !  you  laugh,  but  the  poor 
beast  does  not  laugh ;  the  enemies  of  the  soul, 
after  hunting  and  driving  her  on,  through  various 
turnings  and  windings,  into  every  kind  of  sin,  lie 
in  wait  for  her  at  the  narrow  passage  of  death,  to 
catch  and  devour  her ;  but  she,  being  terrified, 
looks  for  succor  and  refuge  on  every  side  ;  and  if 
she  find  none,  her  enemies  mock  and  deride  her." 
When  the  saint  had  thus  spoken,  he  rode  on  sigh* 
ing. 

Constantine  the  Great  wrote  with  respect  to  St. 
Anthony  ;  at  which  the  religious  about  him  being 
greatly  surprised,  "Why,"  said  he  "are  you  as- 
tonished that  a  king  should  write  to  a  man  ?  Be 
astonished  rather  that  the  eternal  God  has  written 
his  law  to  mortal  men  ;  nay,  more,  has  spoken  to 
then;  by  word  of  mouth,  in  the  person  of  his  Son." 

St,  Francis  seeing  a  sheep  alone  amidst  a  Mock 
of  goats,  "Observe,"  said  he  to  his  companion, 
"the  poor  sheep,  how  mild  it  is  amidst  the  goats  ; 
our  blessed  Lord  walked  thus  meekly  and  humbly 
anions  the  Pharisees."  At  another  time,  seeing  a 
lamb  devoured  by  a  hog,  "Ah!  little  lamb,"  said 
he,  weeping,  "  in  how  lively  a  manner  dost  thou 
represent  the  death  of  my  Saviour  !  " 

The  illustrious  St.  Francis  Borgia,  while  yet 
duke  of  Gandia,  frequently  recreated  himself  in 
hawking ;  during  this  amusement  he  was  accus- 
tomed to  make  a  thousand  devout  reflections.  "I 
admired,"  said  he,  afterwards,  "how  the  falcons 
come  to  hand,  suffer  themselves  to  be  hooded  and 


ASPIRATIONS.  91 

to  be  tied  to  the  perch  ;  and  that  men  are  so  rebel- 
!ious  to  the  voice  of  God." 

The  great  St.  Basil  said,  that  the  rose  in  the 
midst  of  thorns  makes  this  remonstrance  to  men  : 
"That  which  is  most  agreeable  in  this  world,  O  ye 
mortals  !  is  mingled  with  sorrow  :  nothing  here  is 
pure ;  regret  always  follows  mirth  ;  widowhood, 
marriage  ;  care,  fruitfulness  ;  and  ignominy,  glory. 
Expense  follows  honor  :  loathing  comes  after  de- 
light ;  and  sickness  after  health.  The  rose  is  a  fair 
flower,"  said  this  holy  man,  "yet  it  makes  me 
sorrowful,  reminding  me  of  my  sin,  for  which  the 
earth  has  been  condemned  to  bring  forth  thorns." 

A  devout  soul,  standing  over  a  brook  on  a  very- 
clear  night,  and  seeing  the  heavens  and  stars 
therein  represented  exclaimed,  "  O  my  God  !  these 
very  stars  which  I  now  behold  shall  be  one  day 
beneath  my  feet,  when  thou  shalt  have  lodged  me 
in  thy  celestial  tabernacles  ;  and  as  the  stars  of 
heaven  are  here  represented,  even  so  are  the  men 
of  this  earth  represented  in  the  living  fountain  of 
divine  charity."  Another,  seeing  a  river  flowing 
swiftly  along,  cried  out,  "My  soul  shall  never  be 
at  rest,  till  she  be  swallowed  up  in  the  sea  of 
the  divinity,  her  original  source."  St.  Francisca, 
contemplating  a  pleasant  brook,  upon  the  bank  of 
which  she  was  kneeling  at  her  prayers,  being  rapt 
into  an  ecstasy,  often  repeated  these  words,  "The 
grace  of  my  God  flows  thus  gently  and  sweetly, 
like  this  little  stream."  Another,  looking  on  the 
trees  in  bloom,  sighed  and  said,  "Ah!  why  am 
I  alone  without  blossom  in  the  garden  of  the 
Church  !  "     Another,  seeing  little   chickens  gath- 


92  A   DEVOUT   LIFE. 

ered  together  under  the  hen  said,  "Preserve  us, 
O  Lord !  continually  under  the  shadow  of  thy 
wings."  Another,  looking  upon  the  flower  called 
Heliotropium,  which  turns  to  the  sun,  "When 
shall  the  time  come,"  said  he,  "  O  my  God !  that 
my  soul  shall  faithfully  follow  the  attractions  of 
Thy  goodness?"  And  seeing  the  flowers  called 
pansies,  which  are  beautiful,  but  without  fra- 
grance, "  Ah  !  "  said  he,  "  such  are  my  conceptions, 
fair  in  appearance,  but  of  no  effect,  producing 
nothing." 

Behold,  Philothea,  how  one  may  extract  good 
thoughts  and  holy  aspirations  from  everything 
that  presents  itself  amidst  the  variety  of  this 
mortal  life  !  Unhappy  they  who  withdraw  the 
creatures  from  their  Creator,  to  make  them  the 
instrument  of  sin ;  and  thrice  happy  they  that 
turn  the  creatures  to  the  glory  of  their  Creator, 
and  employ  them  to  the  honor  of  his  sovereign 
Majesty.  As  St.  Gregory  Nazianzen  says,  "I  am 
wont  to  refer  all  things  to  my  spiritual  profit." 
Read  the  devout  epitaph  of  St.  Paula,  composed 
by  St.  Jerome.  How  agreeable  to  behold  it  inter- 
spersed with  those  aspirations  and  holy  thoughts, 
which  she  was  accustomed  to  draw  from  occur- 
rences of  every  nature  ! 

Now,  as  the  great  work  of  devotion  consists  in 
the  exercise  of  spiritual  recollection  and  ejacula- 
tory  prayers,  the  want  of  all  other  prayers  may 
be  supplied  by  them ;  but  the  loss  of  these  can 
scarcely  be  repaired  by  any  other  means.  With- 
out them  we  cannot  lead  a  good,  active  life,  much 
less  a  contemplative  one.     Without  them  repose 


^OLY    SACRIFICE    OF    THE    MASS.  93 

would  be  but  idleness  and  labor  vexation.  Where- 
fore, I  conjure  you  to  embrace  this,  exercise  youi 
whole  heart,  without  ever  desisting  from  its  prac- 
tice. 


CHAPTER   XIV. 

OF  THE    HOLY   SACRIFICE    OF    MASS,   AND    HOW  WE   OUGHT  TO 
HEAR    IT. 

pflTHERTO  I  have  said  nothing  of  the  most 
3™  holy,  sacred,  and  august  sacrament  and  sacri- 
fice of  the  Mass  ;  the  centre  of  the  Christian  re- 
ligion, the  heart  of  devotion,  and  the  soul  of  piety  ; 
a  mystery  so  ineffable  as  to  comprise  within  itself 
the  abyss  of  divine  charity  ;  a  mystery  in  which 
God  communicates  himself  really  to  us,  and  in  a 
special  manner  replenishes  our  souls  with  spiritual 
graces  and  favors. 

2.  When  prayer,  O  Philothea !  is  united  to 
this  divine  sacrifice,  it  becomes  so  unspeakably 
efficacious  as  to  cause  the  soul  to  overflow,  as  it 
were,  with  heaA'enly  consolations.  Here  she  re- 
clines upon  her  well-beloved,  who  fills  her  with 
so  much  spiritual  sweetness,  that  she  resembles, 
as  it  is  said  in  the  canticles,  a  pillar  of  smoke, 
proceeding  from  a  lire  of  aromatic  wood,  from 
myrrh  and  frankincense,  and  from  all  the  powders 
of  the  perfumer. 

3.  Endeavor,  therefore,  to  assist  at  Mass  every 
day,  that  you  may  jointly,  with  the  priest,  offer 
up  the  ho'y  sacritice  of  your  Redeemer,  to  God 


94  A   DEVOUT    LIFE. 

his  Father,  for  yourself  and  the  whole  Church. 
"The  angels,"  says  St.  John  Chrysostom,  "always 
attend  in  great  numbers  to  honor  this  adorable 
mystery";  and  Ave,  by  associating  ourselves  to 
them,  with  one  and  the  same  intention,  cannot 
but  receive  many  favorable  influences  from  so 
holy  a  society.  The  choirs  of  the  Church  tri- 
umphant and  those  of  the  Church  militant  unite 
themselves  to  our  Lord  in  this  divine  action,  that 
with  him,  in  him,  and  through  him,  they  may 
ravish  the  heart  of  God  the  Father,  and  make  his 
mercy  all  our  own.  Oh,  what  a  happiness  it  is  to 
a  soul  devoutly  to  contribute  her  affections  for 
obtaining  so  precious  and  desirable  a  treasure  ! 

4.  Should  some  indispensable  business  prevent 
you  from  assisting  in  person  at  the  celebration 
of  this  sovereign  sacrifice,  endeavor  at  least  to 
assist  at  it  by  a  spiritual  presence,  uniting  your 
intention  with  that  of  all  the  faithful ;  and  using 
the  same  interior  acts  of  devotion  in  your  closet 
that  you  would  use  in  some  church  represented  to 
your  imagination. 

5.  Now,  to  hear  Mass  in  a  proper  manner, 
either  really  or  mentally,  1.  From  the  begin- 
ning, till  the  priest  goes  up  to  the  altar,  make 
with  him  your  preparation,  which  consists  in 
placing  yourself  in  the  presence  of  God,  acknowl- 
edging your  unworthiness  and  begging  pardon 
for  your  sins.  2.  From  the  time  he  goes  up  to 
the  altar  till  the  Gospel,  consider  the  birth  and 
the  life  of  our  Lord,  by  a  simple  and  generai 
consideration.  3.  From  the  Gospel  till  after  the 
Creed,   consider   the   preaching   of  our   Saviour, 


HOLY    SACRIFICE    OF   THE    MASS.  95 

and  protest  that  you  resolve  to  live  and  die  in 
the  faith  and  obedience  of  his  holy  word,  and  in 
the  communion  of  the  holy  Catholic  Church. 
From  the  Creed  to  the  Pater  Foster  apply  your 
heart  to  the  mysteries  of  the  passion  and  death 
of  our  Redeemer ,  essentially  represented  in  this 
holy  sacrifice,  and  which,  with  the  priest  and 
the  rest  of  the  people,  you  must  offer  to  the 
honor  of  God  the  Father,  an  .  for  your  salvation. 
5.  From  the  Pater  JSToster  to  the  Communion, 
strive  to  excite  a  thousanc  desires  in  your  heart, 
ardently  wishing  to  he  forever  united  to  our  Sav- 
iour by  everlasting  love. 

6.  From  the  Communion  till  the  end,  return 
thanks  to  Jesus  Christ  for  his  incarnation,  life, 
passion,  and  death  :  as  well  as  for  the  love  he  tes- 
tifies to  us  in  this  holy  sacrifice  ;  conjuring  him  to 
be  forever  merciful  to  you ;  to  your  parents  and 
friends,  and  to  the  whole  Church  ;  and  finally,  hum- 
bling yourself  with  your  whole  heart,  receive  de- 
voutly the  benediction  which  our  Lord  gives  you 
through  the  ministry  of  his  officer,  the  officiating 
priest. 

But  should  you  prefer,  during  Mass,  to  meditate 
on  the  mystery  you  proposed  for  your  consideration 
on  that  day,  it  is  not  necessary  that  you  should  di- 
vert your  thoughts  to  make  all  these  particular 
acts  ;  but,  at  the  beginning,  direct  your  intention 
to  adore,  and  offer  up  this  holy  sacrifice,  by  the 
exercise  of  your  meditations  and  prayer  ;  for  in  all 
meditations  the  aforesaid  acts  may  be  found  either 
expressly  or  tacitly  and  equivalently. 


96  A    DEVOUT   LIFE. 


CHAPTER    XV. 

OF    VESPERS.    AND    OTHER    PUBLIC     EXERCISES 

^^ESIDES  hearing  Mass  on  Sundays  and  holidays, 
^^^  you  ought  also,  Philothea,  to  be  present  a' 
Vespers  and  the  other  public  offices  of  the  Church 
as  far  as  your  convenience  will  permit.  For,  a? 
these  days  are  dedicated  to  God,  we  ought  to  per- 
form more  acts  to  his  honor  and  glory  on  them  than 
on  other  days.  By  this  means  you  will  experience 
the  sweetness  of  devotion,  as  St.  Austin  did,  who 
testifies  in  his  confessions,  that  hearing  the  divine 
office  in  the  beginning  of  his  conversion,  his  heart 
melted  into  tenderness,  and  his  eyes  into  tears  of 
piety.  And,  indeed,  to  speak  once  for  all,  there 
is  always  more  benefit  and  comfort  to  be  derived 
from  the  public  offices  of  the  Church  than  from 
private  devotions,  God  having  ordained  that  com- 
munion of  prayers  should  always  have  the  prefer- 
ence. 

Enter,  then,  willingly  into  the  confraternities  of 
the  place  in  which  you  reside,  and  especially  those 
whose  exercises  are  most  productive  of  fruit  and 
edification,  as  in  so  doing  you  practise  a  sort  of 
obedience  acceptable  to  God ;  for,  although  these 
confraternities  are  not  commanded,  they  are  nev- 
ertheless recommended  by  the  Church,  which,  to 
testify  her  approbation  of  them,  grants  indulgences 
and  other  privileges  to  such  as  enter  them.  Be- 
sides, it  is  always  very  laudable  to  concur  and  co- 


IX VOCATION    OF    SAINTS.  97 

jperate  with  many  in  their  good  designs ;  for, 
although  we  might  perform  as  good  exercises  alone 
as  in  the  company  of  a  confraternity,  and  perhaps 
take  more  pleasure  in  performing  them  in  private, 
yet  God  is  more  glorified  by  the  union  and  contri- 
bution we  make  of  our  good  works  with  those  of 
our  brethren  and  neighbors. 

I  say  the  same  of  all  kinds  of  public  prayers  and 
devotions,  which  we  should  countenance  as  much 
as  possible  with  our  good  example,  for  the  edifi- 
cation of  our  neighbor,  and  our  affection  for  the 
glory  of  God  and  the  common  intention. 


CHAPTER    XVI. 

OF   THE  HONOR  AND    INVOCATION    OF    SAINTS. 

^EINCE  God  often  sends  us  inspirations  by  his 
^^  angels,  we  also  ought  frequently  to  send  back 
our  inspirations  to  him  by  the  same  messengers. 
The  holy  souls  of  the  deceased,  who  dwell  in  heaven 
with  the  angels,  and,  as  our  Saviour  says,  are  equal 
and  like  to  the  angels,  Luke  xv.  36,  do  also  the 
same  office  of  inspiring  us,  and  interceding  for  us 
by  their  holy  prayers.  O  my  Philothea  !  let  us 
then  join  our  hearts  with  these  heavenly  spirits, 
and  happy  souls  ;  and  as  the  young  nightingales 
learn  to  sing  in  company  of  the  old,  so,  by  the  holy 
association  we  make  with  the  saints,  we  shall  learn 
to  pray  and  to  sing  the  divine  praises  in  a  much 


98  A   DEVOUT   LIFE. 

better  manner.  "I  will  sing  praises  to  thee,  O 
Lord,"  says  David,  "in  the  sight  of  the  angels." 
Psalms  exxxvii.  2. 

Honor,  reverence,  love,  and  respect  in  a  special 
manner,  the  sacred  and  glorious  Virgin  Mary,  she 
being  the  mother  of  our  sovereign  Lord,  and  con- 
sequently  our  mother.  Let  us  run,  then,  to  her, 
and,  as  her  little  children,  cast  ourselves  into  her 
bosom  with  a  perfect  confidence,  at  all  times,  and 
in  all  occurrences.  Let  us  call  upon  this  dear 
Mother ;  let  us  invoke  her  motherly  love  ;  and,  en- 
deavoring to  imitate  her  virtues,  let  us  bear  a  true 
filial  affection  towards  her. 

Make  yourself  familiar  with  the  angels,  and  be- 
hold them  frequently  in  spirit ;  for,  without  being 
seen,  they  are  at  present  with  you.  Always  bear  a 
particular  love  and  reverence  towards  the  angel  of 
the  diocese  wherein  you  dwell,  and  of  the  persons 
with  whom  you  live  ;  but  especially  towards  your 
own  angel  guardian.  Address  yourself  often  to 
them,  honor  and  praise  them,  and  make  use  of 
their  assistance  and  succor  in  all  your  affairs,  spir- 
itual or  temporal,  that  they  may  cooperate  with 
your  intentions. 

The  great  Peter  Faber,  the  first  priest,  the  first 
preacher,  and  the  first  proposer  of  divinity  in  the 
Holy  Society  of  Jesus,  and  the  companion  of  St. 
Ignatius,  its  founder,  returning  from  Germany, 
where  he  had  done  great  service  to  the  glory  of 
our  Lord,  and  travelling  through  this  diocese,  the 
place  of  his  birth,  related,  that  having  passed 
through  many  heretical  places,  he  had  received  in- 
numerable consolations  from  the  guardian  angels 


HEARING    THE    WORD    OF    GOD.  99 

of  the  several  parishes,  and  that  on  repeated  occa- 
sions he  had  received  the  most  sensible  and  con- 
vincing proofs  of  their  protection.  Sometimes 
they  preserved  him  from  the  ambush  of  his  enemies, 
at  other  times  they  rendered  several  souls  more 
mild,  and  tractable  to  receive  from  him  the  doctrine 
of  salvation  :  this  he  related  with  so  much  earnest- 
ness, that  a  gentlewoman  then  very  young,  who 
heard  it  from  his  own  mouth,  related  it  but  four 
years  ago,  that  is  to  say,  about  threescore  year? 
after  he  had  told  it,  with  an  extraordinary  feeling. 
I  had  the  consolation  last  year  to  consecrate  an 
altar  on  the  spot  where  God  was  pleased  this 
blessed  man  should  be  born,  in  a  little  village 
called  Yilaret,  amidst  our  most  craggy  mountains. 
Choose  some  particular  saint  or  saints,  whose 
lives  may  please  you  most,  and  whom  you  can 
best  imitate,  and  in  whose  intercession  you  may 
have  a  particular  confidence.  The  saint,  whose 
name  you  bear,  is  already  assigned  you,  from  your 
baptism. 


CHAPTER    XVII. 

HOW     WE     OUGHT     TO     HEAR     AND     READ     THE     WORD     OF      GOD. 

T|^ISTEN  with  devotion  to  the  word  of  God, 
AA  whether  you  hear  it  in  familiar  conversation, 
with  your  spiritual  friends,  or  in  a  sermon.  Make 
all  the  profit  of  it  you  possibly  can,  and  suffer  it 
not  to  fall  to  the  ground,  but  receive  it  into  your 


100  A    DEVOUT    LIFE. 

heart  as  a  precious  balm  ;  imitating  the  most  hoiv 
Virgin,  who  carefully  preserved  in  her  heart  all 
the  words  which  were  spoken  in  praise  of  her  Son. 
Remember  that  our  Lord  gathers  up  the  words  we 
speak  to  him  in  our  prayers,  according  as  we 
gather  up  those  he  speaketh  to  us  by  preaching. 
Always  have  at  hand  some  approved  book  of 
devotion  ;  such  as  the  spiritual  works  of  St.  Bona- 
venture,  of  Gerson,  of  Denis,  the  Carthusian,  oi 
Louis  Blosius,  of  Granada,  of  Stella,  of  Arias,  of 
Pihelle,  of  Dupont,  of  Avilla,  the  Spiritual  Com- 
bat, St.  Austin's  Confessions,  St.  Jerome's  Epis- 
tles, etc.,  etc.,  and  read  a  little  in  them  with  as 
much  devotion,  every  day,  as  if  you  were  read- 
ing a  letter,  which  those  saints  had  sent  you  from 
heaven  to  show  you  the  way,  and  encourage  you 
to  come  thither.  Read,  also,  the  histories  and  lives 
of  the  saints,  in  which,  as  in  a  looking-glass,  you 
may  behold  the  portraiture  of  a  Christian  life,  and 
accommodate  their  actions  to  your  state  of  life ; 
for,  although  several  actions  of  the  saints  cannot 
absolutely  be  imitated  by  such  as  live  in  the  midst 
of  the  world,  yet  they  may,  in  some  degree,  be 
followed.  For  example,  we  may  imitate  the  soli- 
tude of  St.  Paul,  the  first  hermit,  in  our  spiritual 
and  real  retirements,  of  which  we  shall  hereafter 
speak,  and  have  already  spoken;  the  extreme 
poverty  of  St.  Francis,  by  the  practices  of  poverty, 
and  so  of  the  rest.  It  is  true,  there  are  some  of 
their  histories  that  give  more  light  for  the  con- 
duct of  our  lives  than  others,  such  as  the  life  of 
the  blessed  mother  Teresa,  the  lives  of  the  first 
Jesuits,  that  of  St.  Charles  Borromeus,  archbishop 


RECEIVING    INSPIRATIONS.  101 

of   Milan;    of   St.    Lewis;    of   St.    Bernard;    the 
Chronicles  of  St.  Francis  ;  and  several  others. 

There  are  others  again,  which  contain  more 
matter  of  admiration  than  of  imitation  ;  as  the  life 
of  St.  Mary  of  Egypt,  of  St.  Simeon  Stylites,  of 
the  two  St.  Catharines  of  Sienna  and  of  Genoa,  of 
St.  Angela,  and  the  like  ;  which,  nevertheless,  fail 
dot,  in  general,  to  give  us  a  great  relish  for  the 
love  of  God. 

CHAPTER     XVIII. 

HOW     WE     OUGHT     TO     RECEIVE     INSPIRATIONS, 

dlPP^  inspirations  are  meant  all  those  interior  at- 
^*  tractions,  motions,  reproaches  and  remorses, 
lights  and  conceptions,  which  God  excites  in  us, 
preventing  our  hearts  with  his  blessings,  through 
his  fatherly  care  and  love,  in  order  to  awaken, 
stimulate,  urge,  and  attract  us  to  the  practice  of 
every  virtue  ;  to  heavenly  love  ;  to  good  resolu- 
tions ;  and,  in  a  word,  to  everything  that  may  help 
us  on  our  way  to  eternal  happiness.  This  is  what 
the  Spouse  calls  knocking  at  the  door,  and  speak- 
ing to  the  heart  of  his  spouse  ;  awaking  her  when 
she  sleeps  ;  calling  after  her  when  she  is  absent ;  in- 
viting her  to  gather  apples  and  flowers  in  his 
garden  :  to  sing  and  to  cause  her  sweet  voice  to 
sound  in  his  ears. 

That  you  may  the  more  perfectly  comprehend 
me,  I  must  use  a  comparison.     Marriage  should  be 


102  A    DEVOUT    LIFE. 

preceded  by  three  circumstances  with  relation  to 
the  lady  who  is  to  be  married :  first,  the  person  is 
proposed  to  her  ;  second!//,  she  entertains  the  prop- 
osition ;  thirdly,  she  gives  her  consent.  In  like 
manner,  when  God  intends  doing  us  some  act  of 
great  charity,  or  through  our  means  to  some  other 
person  ;  at  first,  he  proposes  it  by  inspiration ; 
secondly,  we  are  pleased  with  it;  and  thirdly,  Ave 
give  our  full  consent  to  it.  For,  as  there  are 
three  steps  by  which  we  descend  to  the  commission 
of  sin,  viz.,  temptation,  delectation,  and  consent; 
so  there  are  also  three  steps  by  which  we  ascend 
to  the  practice  of  virtue  :  inspiration,  which  is  op- 
posite to  temptation  ;  the  delectation  conceived  in 
the  inspiration,  which  is  opposite  to  the  delecta- 
tion in  the  temptation ;  and  the  consent  to  the 
inspiration,  which  is  opposite  to  the  consent  given 
to  the  temptation. 

Now,  though  the  inspiration  should  continue 
during  our  whole  life,  yet  we  could  not  render 
ourselves  pleasing  to  God  if  we  took  no  pleasure 
in  it ;  on  the  contrary,  he  would  be  offended  with 
us,  as  he  was  with  the  Israelites,  whose  conversion 
he  had  been  soliciting  very  nearly  forty  years. 
(Ps.  xlv.)  During  this  time  they  would  give  no 
ear  to  him,  and  he  swore  in  his  wrath  that  they 
should  never  enter  into  his  rest.  In  like  manner, 
the  gentleman  that  had  for  a  long  time  served  a 
young  lady  would  be  very  much  disobliged,  if, 
after  nil  his  attentions,  she  would  not  hearken  to 
the  marriage  he  desired. 

By  the  pleasure  we  take  in  inspirations  we  not 
only  show  a  disposition  to  glorify  God,  but  begitf 


RECEIVING    INSPIRATIONS.  103 

already  to  please  his  divine  Majesty.  For  al- 
though this  delight  is  not  an  entire  consent,  yet 
it  is  a  certain  disposition  towards  it,  and  if  it  be 
a  good  sign  to  take  pleasure  in  hearing  the  word 
of  God,  which  is  an  exterior  inspiration,  it  must 
also,  no  doubt,  be  a  good  thing  and  pleasing  to 
God,  to  take  delight  in  his  internal  aspirations. 
Of  this  kind  of  pleasure  the  sacred  spouse  speaks, 
Cant.  v.  6  :  "My  soul  melted  when  my  beloved 
spoke."  Thus  the  gentleman  is  already  well 
pleased  with  the  lady  whom  he  serves,  and 
esteems  himself  favored  when  he  sees  her  take 
delight  in  his  service. 

But,  after  all,  it  is  the  consent  which  perfects 
the   virtuous    act.     For,    if  after    receiving    and 

o 

taking  pleasure  in  the  inspiration,  we  neverthe- 
less refuse  our  consent,  we  show  ourselves  ex- 
tremely ungrateful,  and  highly  offend  his  divine 
Majesty,  by  our  contempt  of  his  favors.  Thus  it 
happened  to  the  spouse,  for  though  the  sweet- 
voice  of  her  beloved  had  touched  her  heart  with 
a  holy  pleasure,  yet  she  would  not  open  to  him 
the  door,  but  excused  herself  by  a  frivolous  ex- 
cuse, with  which  her  spouse,  being  justly  dis- 
pleased, went  his  way  and  left  her.  Thus,  if 
the  gentleman,  who  after  having  for  a  lono-  time 
paid  his  addresses  to  a  lady,  and  made  his  service 
agreeable  to  her,  is  at  last  shaken  off  and  spurned, 
would  he  not  have  much  more  reason  for  dis- 
content than  if  his  suit  had  never  been  favored 
with  any  encouragement  ? 

Resolve,   then,  Philothea,  to    accept   with    cor- 
diality all  the  inspirations  it  shall  please   God  to 


104  A   DEYOUT   LIFE. 

send  you ;  and  when  they  come  receive  them  ag 
ambassadors  sent  by  the  King  of  heaven,  who 
desires  to  enter  into  a  contract  of  marriage  with 
you.  Attend  calmly  to  his  propositions,  think 
of  the  love  with  which  you  are  inspired,  cherish 
the  holy  inspiration,  and  consent  to  the  b.olv 
motion,  with  an  entire,  a  loving  and  a  permanent 
consent;  for,  by  this  means,  God,  whom  you 
cannot  oblige,  will  hold  himself  greatly  obliged 
to  your  good  will.  But  before  you  consent  to 
inspirations  in  things  that  are  of  great  importance, 
or  that  are  out  of  the  ordinary  way,  always  con- 
sult your  spiritual  guide,  that  he  may  examine 
whether  the  inspiration  be  true  or  false,  lest 
you  should  be  deceived ;  because  the  enemy, 
seeing  a  soal  ready  to  consent  to  inspirations, 
often  proposes  false  ones  to  deceive  her,  which  he 
can  never  do,  so  long  as  she  with  humility  obeys 
her  conductor. 

The  consent  being  given,  you  must  diligent \y 
procure  the  effects,  and  hasten  to  put  the  inspi- 
ration into  execution,  which  is  the  height  of  true 
virtue  ;  for  to  have  the  consent  within  the  heart 
without  producing  its  effects  would  be  like  plant- 
ing a  \me  and  not  intending  it  should  bring  forth 
fruit. 

Now,  what  contributes  wonderfully  to  all  this 
is  the  practice  of  the  morning  exercise,  and  of 
those  spiritual  retirements  above  recommended, 
as  by  these  means  we  prepare  ourselyes  to  do 
what  is  good,  not  only  by  a  general,  but  also  by 
a  particular,  preparation. 


CONFESSION.  105 


CHAPTER   XIX. 


OF     HOLY    CONFESSION. 


5#^UR  Saviour  has  left  the  holy  sacrament  of 
slaw  penance  and  confession  to  his  Church,  that 
in  it  we  might  cleanse  ourselves  from  all  our 
iniquities,  as  often  as  we  should  be  denied  by 
them.  Never  suffer  your  heart  then,  O  Philothea  ! 
to  remain  long  infected  with  sin,  since  you  have 
so  easy  a  remedy  at  hand.  As  the  lioness,  hav- 
ing been  with  the  leopard,  runs  in  haste  to  wash 
herself,  and  get  rid  of  the  stench  which  the 
meeting  has  left,  lest  the  lion  should  be  offended 
and  provoked ;  so  the  soul,  which  has  consented 
to  sin,  ought  to  conceive  a  horror  of  herself,  and 
cleanse  herself  as  quickly  as  possible,  out  of  the 
respect  she  ought  to  bear  to  the  divine  Majesty, 
who  incessantly  beholds  her.  Alas,  why  should 
we  die  a  spiritual  death,  since  we  have  so  sover- 
eign a  remedy  at  hand  ! 

Confess  yourself  kimibJy  and  devoutly  once 
every  week,  and  always,  if  possible,  before  you 
communicate,  although  your  conscience  should 
not  reproach  tyou  with  the  guilt  of  mortal  sin, 
for  by  confession  you  not  only  receive  absolution 
from  the  venial  sins  you  confess,  but  likewise 
strength  to  avoid  them,  light  to  discern  them 
well,  and  grace  to  repair  all  the  damage  you  may 
have  sustained  by  them.  You  will  also  practise 
the    virtues    of    humility,     obedience,    sincerity, 


106  A    DEVOUT    LIFE. 

charity ;  Day,  in  a  word,  in  this  one  act  of  confes- 
sion you  shall  exercise  more  virtues  than  in  any 
other  whatsoever. 

How  small  soever  may  be  the  sins  which  you 
confess,  you  must  always  conceive  a  sincere 
sorrow  for  them,  and  make  a  firm  resolution 
never  to  commit  them  for  the  time  to  come. 
Many  who  confess  their  venial  sins  merely  out 
of  custom,  and  for  the  sake  of  order,  without 
any  thought  of  amendment,  continue,  by  this 
means,  their  whole  lifetime,  under  the  guilt  of 
these  sins,  and  thus  lose  several  spiritual  adva*" 
tages.  If,  then,  you  confess  that  you  have  spoken 
some  word  that  was  not  proper,  or  that  you  have 
played  excessively,  repent,  and  form  a  deter- 
mined resolution  to  amend ;  for  it  is  an  abuse 
to  confess  any  kind  of  sin,  whether  mortal  or 
Yenial,  without  a  will  to  be  delivered  from  it, 
mice  confession  was  instituted  for  no  other  end. 

Make  no  superfluous  accusations,  such  as  these  : 
I  have  not  loved  God  as  much  as  I  ought ;  I  have 
not  prayed  with  as  much  devotion  as  I  ought ; 
I  have  not  cherished  my  neighbor  as  I  ought ; 
I  have  not  received  the  sacraments  with  as  great 
reverence  as  I  ought,  etc.,  etc.  ;  for  in  saying  this 
you  will  say  nothing  that  can  make  your  con- 
fessor understand  the  state  of  your  conscience, 
since  all  the  saints  in  heaven  and  on  earth  might 
say  the  same  thing  if  they  were  to  come  to  con- 
fession. Examine,  then,  what  particular  reason 
you  may  have  to  make  these  accusations ;  and 
when  you  have  discovered  it  accuse  yourself 
sincerely  and  distinctly.     For    example,  you  ao* 


CONFESSION.  107 

cuse  yourself,  that  you  have  not  loved  your 
neighbor  as  much  as  you  ought;  perhaps,  be- 
cause having  seen  some  poor  person  in  distress, 
whom  you  might  easily  have  assisted,  you  took 
no  notice  of  him.  In  this  case,  you  should  have 
said,  "  Having  seen  a  poor  man  in  necessity, 
I  did  not  assist  him  as  I  might  have  done," 
through  negligence,  hard-heartedness,  contempt, 
or  according  to  whatever  you  may  discover  to 
have  been  the  occasion  of  this  fault.  You  must 
not  accuse  yourself  either  of  not  having  prayed 
to  God  with  as  much  devotion  as  you  ought ; 
but  if  you  have  admitted  any  voluntary  distrac- 
tion, or  neglected  to  choose  a  proper  place,  or  time, 
or  posture,  requisite  for  engaging  your  attention 
(n  prayer,  accuse  yourself  of  it  with  simplicity, 
-vithout  those  general  allegations  which  signify 
nothing  in  confession. 

Content  not  yourself  with  confessing  your  venia? 
sins,  merely  as  to  the  fact,  but  accuse  yourself 
also  of  the  motive  which  induced  you  to  commit 
them.  For  example,  be  not  content  to  say  you 
have  told  a  lie,  without  prejudice  to  any  person: 
but  also  declare  whether  it  was  vainglory,  to 
praise  or  to  excuse  yourself,  or  whether  in  jest  or 
through  obstinacy.  If  you  have  sinned  in  play, 
express  whether  it  was  from  the  desire  of  gain  or 
irom  the  pleasure  of  conversation,  and  so  of  the 
T'est.  Tell,  also,  how  long  a  time  you  have  con- 
tinued in  your  sin ;  for  the  length  of  time  is  an 
aggravation  of  the  evil,  there  being  a  great  differ- 
ence betwixt  a  vain  thought  that  has  slipped  into 
the  soul  for  a  quarter  of  an  hour,  and  one  whicir 


108  A   DEVOUT   LIFE. 

shfc  has  entertained  for  the  space  of  two  or  three 
day  >  We  must,  then,  tell  the  fact,  the  motive,  and 
the  c  aitinuance  of  our  sins.  For  though  we  are 
not  bcund  to  declare  venial  sins,  nor  absolutely 
obliged  to  confess  them,  yet  those  who  desire  to 
cleanse  their  souls  perfectly,  and  attain  to  holy 
devotion,  must  be  careful  to  make  their  spiritual 
physician  acquainted  with  the  evil  of  which  they 
desired  to  be  cured,  no  matter  how  small  it  may  be. 

Fail  not,  then,  to  tell  what  is  requisite,  that  he 
may  perfectly  comprehend  the  nature  of  your 
offence.  For  example,  a  man  with  whom  I  am 
displeased  speaks  a  light  word  to  me  in  jest,  and 
I  put  myself  into  a  passion,  whereas,  if  another, 
more  agreeable  to  me,  had  said  something  more 
harsh,  I  should  have  taken  it  in  good  part,-  in  this 
case  I  would  not  fail  to  say,  I  have  spoken  angry 
words  against  a  certain  person,  and  been  affronted 
at  some  things  he  said  to  me,  not  so  much  on 
account  of  the  words,  as  of  my  dislike  to  him. 
Moreover,  if,  to  make  the  matter  more  clear,  it 
was  necessary  to  express  what  the  words  were,  I 
think  it  advisable  to  declare  them,  as  by  doing  so, 
you  not  only  discover  the  sin,  but  also  your  evil 
inclinations,  customs,  habits,  and  other  roots  of  the 
sin,  by  means  of  which  your  confessor  acquires  a 
more  perfect  knowledge  of  the  heart  he  treats  with, 
and  of  the  most  proper  remedies  to  be  applied. 
But  you  must  always  conceal  the  person  who  has 
had  any  part  in  your  sin,  as  much  as  lies  in  your 
power. 

Be  upon  your  guard  against  a  number  of  sins 
which   are   apt  to  conceal    themselves   and    reign 


FREQUENT    COMMUNION.  109 

insensibly  in  the  soul.  In  order  that  you  may 
confess  them  and  be  able  to  free  yourself  of  them, 
read  attentively  the  6th,  27th,  28th,  29th,  35th, 
and  36th  chapters  of  the  third  part,  and  the  7th 
chapter  of  the  fourth  part. 

Change  not  easily  your  confessor,  but,  having 
made  choice  of  one,  continue,  from  time  to  time,  to 
give  him  an  account  of  the  state  of  your  conscience, 
with  candor  and  sincerity,  at  least  once  every 
month  or  every  two  months.  Let  him  also  know 
the  state  of  your  inclinations,  though  you  may  not 
have  sinned  by  them  ;  for  instance,  if  you  should 
be  tormented  with  sadness  or  with  melancholy,  or 
if  you  should  be  inclined  to  mirth,  or  to  the  desires' 
of  acquiring  worldly  goods  and  such  like  inclina- 
tions. 


CHAPTER   XX. 

OF     FREQUENT    COMMUNION. 

WT  is  said  that  Mithridates,  king  of  Pontus,  hav- 
*-  ing  invented  the  mithridate,  so  strengthened 
his  body  by  the  frequent  use  of  it,  that  afterwards, 
endeavoring  to  poison  himself  to  avoid  falling 
under  the  servitude  of  the  Romans,  he  could  not 
effect  his  object.  To  the  end  that  we  should  live 
forever,  our  Saviour  has  instituted  the  most  ven- 
erable sacrament  of  the  Eucharist,  which  contains 
really  his  flesh  and  his  blood.  Whoever,  there- 
fore, frequently  eateth  of  this  food,  with  devotion, 


110  A   DEVOUT   LIFE. 

so  effectually  confirmeth  the  health  of  his  soul 
that  it  is  almost  impossible  he  should  be  poisoned 
by  any  kind  of  evil  affection ;  for  Ave  cannot  be 
nourished  with  this  flesh  of  life,  and  at  the  same 
time  live  with  the  affections  of  death.  Thus,  as 
men  dwelling  in  the  terrestrial  paradise  might 
have  avoided  corporal  death  by  feeding  on  the 
fruit  of  the  tree  of  life  which  God  had  planted 
therein,  so  they  may  also  avoid  spiritual  death  by 
feeding  on  this  sacrament  of  life.  If  the  most 
tender  fruits,  and  such  as  are  most  subject  to  cor- 
ruption, as  cherries,  strawberries,  and  apricots, 
can  be  easily  preserved  the  whole  year  with  sugar 
or  honey,  why  should  not  our  hearts,  however 
frail  and  weak,  be  preserved  from  the  corruption 
of  sin,  when  seasoned  and  sweetened  with  the 
incorruptible  flesh  and  blood  of  the  Son  of  God '' 

0  Philothea  !  what  raply  shall  reprobate  Christians 
be  able  to  make,  when  the  just  Judge  shall 
upbraid  them  with  their  folly,  or  rather  madness, 
in  having  involved  themselves  in  eternal  death, 
since  it  was  so  easy  to  have  maintained  themselves 
in  spiritual  life  and  health,  by  feeding  on  his 
body,  which  he  has  left  them  with  that  intention? 
Miserable  wretches  !  will  he  say,  why  did  you 
die,  having  the  fruit  and  the  food  of  life  at  your 
command  ? 

"To  receive  the  holy  communion  every  day," 
says  St.  Augustine,  "I  neither  recommend  nor 
discourage  ;    but  to    communicate  every   Sunday, 

1  persuade  and  exhort  every  one,  provided  his 
soul  be  without  any  affection  to  sin."  With  the 
same    holy    doctor  of  the  Church,  I  neither    ab 


FREQUENT    COMMUNION.  11) 

solutely  condemn  nor  approve  of  the  practice  of 
communicating-  daily,  but  leave  it  to  the  discre- 
tion of  the  ghostly  father  of  him  that  would  be 
directed  in  this  point.  As  the  dispositions  re- 
quired for  daily  communion  ought  to  be  the  most 
exquisite,  it  is  not  prudent  to  recommend  it  gen- 
erally to  all ;  and  as  these  dispositions  may  be 
found  perfect  in  many  holy  souls,  it  is  not  ad- 
visable to  dissuade  generally  from  it,  but  it  is 
better  to  leave  it  to  be  regulated  by  the  consid- 
eration of  the  inward  state  of  each  individual. 
Wherefore,  as  it  would  be  imprudent  to  advise 
every  one,  without  distinction,  to  frequent  com- 
munion, so  it  would  be  imprudent  also  to  blame 
any  one  for  it,  especially  if  he  followed  the  advice 
of  a  prudent  director.  When  daily  communion 
was  objected  aguinst  St.  Catharine  of  Sienna,  she 
returned  this  modest  and  graceful  answer : 
"  Since  St.  Austin  blamed  it  not,  I  pray  do  not 
you  blame  it,  and  I  shall  be  content." 

But  as  St.  Austin,  Philothea,  strenuously  ex- 
horts us  to  communicate  every  Sunday,  comply 
with  his  advice  as  far  as  you  may  be  able.  For. 
since  I  suppose  you  have  no  affection  to  either 
mortal  or  venial  sin,  you  are  in  that  disposition 
which  St.  Austin  requires  ;  yea,  and  in  a  more 
excellent  degree,  since  you  have  not  only  an 
aversion  to  commit  sin,  but  you  do  not  even  retain 
in  you  an  affection  to  sin ;  so  that,  should  your 
confessor  think  it  proper,  you  may  profitably  com- 
municate still  more  frequently  than  every  Sunday. 

However,  many  lawful  impediments  may  occur, 
not  perhaps  on  your  own  part,  but  on  the  part  of 


112  A   DEVOUT    LIFE. 

Ihose  with  whom  you  live,  which  may  occasion  a 
discreet  guide  to  advise  you  not  to  communicate  so 
often.  For  example  :  if  you  live  in  a  state  of 
subjection  to  persons  who  are  so  ill  instructed,  or 
so  capricious  as  to  be  troubled  or  disquieted  to 
see  you  communicate  so  frequently,  it  would,  in 
such  a  case,  be  advisable  to  condescend  to  their 
humor  and  receive  holy  communion  but  once  a 
fortnight ;  but  this  is  to  be  understood,  when  you 
can  by  no  other  means  remove  the  difficulty.  As 
there  can  be  no  general  rule  prescribed  in  this 
case,  we  must  act  according  to  the  advice  of  our 
spiritual  director;  though  I  may  say.  with  assur- 
ance, that  the  distance  between  the  times  of  com- 
municating, for  such  as  desire  to  serve  God 
devoutly  should  not  exceed  a  month. 

If  you  act  with  prudence,  neither  father,  moth- 
er, husband,  nor  wife,  will  prevent  you  from 
communicating  often  ;  for  if,  on  the  day  of  you"' 
communion,  you  are  not  less  diligent  in  the  dis 
charge  of  your  duties,  but  acquit  yourself  of 
them  with  more  cheerfulness  and  alacrity,  how- 
ever irksome  they  may  be,  there  is  no  likelihood 
that  any  person  will  seek  to  prevent  you  from 
an  exercise  in  which  no  kind  of  inconvenience  is 
found.  But  if  the  spirit  of  those  with  whom  you 
live  is  so  perverse  and  unreasonable  as  to  give 
you  trouble  on  this  account,  as  I  have  said  already, 
your  director  will  advise  you  to  use  some  conde- 
scension. 

I  must  say  a  word  to  married  people.  In  the 
old  law,  God  disapproved  that  creditors  should 
sxact  their  debts  on  festival  days,  but  h&  never 


FREQUENT   COMMUNION.  113 

disapproved  that  debtors  should  pay  what  they 
owed  to  such  as  exacted  it.  It  is  an  indecency, 
though  not  a  great  sin,  to  solicit  the  payment  of 
the  marriage  debt  on  the  day  of  communion ;  but 
it  is  not  indecent,  but  rather  meritorious,  to  pay 
it.  Wherefore  no  one  ought  to  be  debarred  from 
the  communion  for  paying  this  debt,  if  otherwise 
their  devotion  incite  them  to  desire  it.  The 
primitive  Christians  communicated  every  day, 
although  married,  and  blessed  with  a  generation 
of  children ;  whence  I  infer  frequent  communion 
is  by  no  means  inconsistent  with  the  state  of  a 
parent,  husband  or  wife,  provided  the  party  that 
communicates  be  prudent  and  discreet.  As  for 
bodily  diseases,  there  are  none  which  can  be  a 
lawful  impediment  to  this  holy  devotion,  excepting 
that  which  provokes  to  frequent  vomiting. 

To  communicate  every  eight  days,  it  is  requisite 
that  one  should  be  free  from  mortal  sin,  and  any 
affectiou  to  venial  sin,  and  have,  moreover,  a 
great  desire  of  communicating ;  but  to  communi- 
cate every  day,  it  is  necessary  Ave  should  over- 
come the  greatest  part  of  our  evil  inclinations,  and 
that  it  should  be  by  the  advice  of  our  spiritual 
director. 


114  A    DEVOUT   LIFE. 

CHAPTER    XXL 

HOW  WE  OUGHT  TO  COMMUNICATE. 

?PJ?REPARE  yourself  for  holy  communion  the 
2ks?  evening  before  by  many  ejaculations  of  love, 
retiring  earlier,  that  you  may  rise  sooner  in  the 
morning.  Should  you  awake  in  the  night,  raise 
your  heart  to  God  immediately,  and  make  some 
ardent  aspirations,  in  order  to  prepare  your  soul 
for  the  reception  of  her  Spouse,  who,  being  awake 
whilst  you  were  asleep,  prepares  a  thousand 
graces  and  favors  for  you,  if,  on  your  part, 
you  are  disposed  to  receive  them.  In  the 
morning  rise  up  with  alacrity  to  enjoy  the  happi- 
ness you  hope  for ;  and,  having  confessed,  go  with 
a  great,  but  humble  confidence,  to  receive  this 
heavenly  food,  which  nourishes  your  soul  to  im- 
mortality ;  and  after  repeating  thrice,  "Lord,  I  am 
not  worthy,"  etc.,  cease  to  move  your  head  or  your 
lips  to  pray,  or  to  sigh,  but  opening  your  mouth 
gently  and  moderately,  and  lifting  up  your  head 
as  much  as  is  necessary,  that  the  priest  may  see 
what  he  is  about,  full  of  faith,  hope,  and  charity, 
receive  him,  in  whom,  by  whom,  and  for  whom, 
you  believe,  hope,  and  whom  you  love.  O  Philo- 
thea  !  represent  to  yourself,  that  as  the  bee,  after 
gathering  from  the  flowers  the  dew  of  heaven,  and 
the  choicest  juice  of  the  earth,  reducing  them  into 
honey,  carries  it  into  her  hive,  so  the  priest, 
having  taken  from  the  altar  the  Saviour  of  thp 


HOW   WE    SHOULD    COMMUNICATE.  115 

world,  the  true  Son  of  God,  who,  as  the  dew,  i.s 
descended  from  heaven,  and  the  true  Son  of  the 
Virgin,  who,  as  a  flower  is  sprung  from  the  earth 
of  our  humanity,  puts  him  as  delicious  food  into 
your  mouth  and  body. 

Having  received  him  in  your  breast,  excite  your 
heart  to  do  homage  to  the  author  of  your  salvation  ; 
treat  with  him  concerning  your  internal  affairs ; 
consider  that  he  has  taken  up  his  abode  within 
you  for  your  happiness ;  make  him,  then,  as 
welcome  as  you  possibly  can,  and  conduct  your- 
self in  such  a  manner  as  to  make  it  appear  by  all 
your  actions  that  God  is  with  you. 

But  when  you  cannot  enjoy  the  benefit  of  really 
communicating  at  the  holy  mass,  communicate,  at 
least,  spiritually,  uniting  yourself  by  an  ardent 
desire  to  this  life-giving  tlesh  of  our  Saviour. 

Your  principal  intention  in  communicating 
should  be  to  advance  in  virtue,  to  strengthen  }'our- 
self  in  the  love  of  God,  and  to  receive  comfort  from 
this  love  ;  for  you  must  receive  through  love  that 
which  love  alone  caused  to  be  given  to  you.  You 
cannot  consider  our  Saviour  in  an  action,  either 
more  full  of  love  or  more  tender  than  this,  in  which 
he  annihilates  himself,  or,  as  we  may  more  properly 
say,  changes  himself  into  food,  that  so  he  may 
penetrate  our  souls  and  unite  himself  most  inti- 
mately to  the  heart  and  to  the  body  of  his  faithful. 

If  worldlings  ask  you  why  you  communicate  so 
often,  tell  them  it  is  to  learn  to  love  God,  to  purify 
yourself  from  your  imperfections,  to  be  delivered 
from  your  miseries,  to  be  comforted  in  your  afflic- 
tions, and  supported  in  your   weaknesses.     Tel) 


116  A   DEVOUT   LIFE. 

them  that  two  sorts  of  persons  ought  to  communi- 
cate frequently :  the  perfect,  because,  being  well 
disposed,  they  would  be  greatly  to  blame  not  to 
approach  |o  the  source  and  fountain  of  perfection  , 
and  the  imperfect,  to  the  end  that  they  may  be  able 
to  aspire  to  perfection  ;  the  strong,  lest  they  should 
become  weak  ;  and  the  iveak,  that  they  may  become 
strong;  the  sick,  that  they  may  be  restored  to 
health ;  and  the  healthy,  lest  they  should  fall  into 
sickness  ;  that  for  your  part,  being  imperfect,  weak, 
and  sick,  you  have  need  to  communicate  frequently 
with  Him  who  is  your  perfection,  your  strength, 
and  your  physician.  Tell  them  that  those  who 
have  not  many  worldly  affairs  to  look  after  ought 
to  communicate  often,  because  they  have  leisure  ; 
that  those  who  have  much  business  on  hand  should 
also  communicate  often,  for  he  who  labors  much 
and  is  loaded  with  pains  ought  to  eat  solid  food, 
and  that  frequently.  Tell  them  that  you  receive 
the  holy  sacrament  to  learn  to  receive  it  well ; 
because  one  hardly  performs  p.n  action  well  which 
he  does  not  often  practise. 

Communicate  frequently,  then,  Philothea,  and 
as  frequently  as  you  can,  with  *he  advice  of  your 
ghostly  father  ;  and,  believe  me,  as  hares  in  oui 
mountains  become  white  in  winter,  because  the;y 
neither  see  nor  eat  anything  but  snow,  so,  by  ap- 
proaching to,  and  eating  beauty,  purity,  and  good- 
ness itself,  in  this  divine  sacrament,  you  will  be- 
come altogether  fair,  pure,  and  virtuous. 


art    Cfnrtr* 


CONTAINS   SEVERAL  INSTRUCTIONS    CONCERNING    THE 
PRACTICE  OP  VIRTUES       •: 


CHAPTER     I. 

OF  THE    CHOICE    WE    OUGHT    TO    MAKE  AS  TO    THE    EXERCISE  Of 

VIRTUES. 

|3pS  the  queen  of  the  bees  never  goes  abroad  into 
*^  the  fields  without  being  surrounded  by  all  hei 
little  subjects,  so  charity,  the  queen  of  virtues, 
never  enters  the  heart  without  bringing  all  the 
other  virtues  in  her  train,  exercising  and  disciplin- 
ing them  as  a  captain  does  his  soldiers.  But  she 
neither  employs  them  all  at  the  same  time,  nor  in 
the  same  manner,  nor  in  all  seasons,  nor  in  every 
place  ;  for  as  the  just  man,  like  a  tree  planted  by 
the  river  side,  brings  forth  fruit  in  due  season,  so 
charity,  watering  the  soul,  produces  a  variety  of 
good  works,  each  one  in  its  proper  time.  "Music, 
how  agreeable  soever  in  itself,  is  out  of  season  in 
time  of  mourning,"  says  the  proverb.  It  is  a  great 
fault  in  many,  who,  undertaking  the  practice  of 
some  particular  virtue,  wish  to  exercise  it  on  all 
occasions.  Like  some  ancient  philosophers,  they 
either  always  weep  or  laugh ;  and,  what  is  yet 
worse,  they  censure  those  who  do  not  always,  like 
themselves,  exercise  the  same   virtues ;  whereas, 


118  A   DEVOUT  LIFE, 

we  should  w  rejoice  with  the  joyful,  and  weep  with 
them  that  weep,"  says  the  Apostle;  "for  charity 
is  patient,  kind,  bountiful,  discreet,  and  conde- 
scending." 

There  are,  however,  some  virtues  of  so  general 
utility  as  not  only  to  require  an  exercise  of  them- 
selves apart,  hut  also  communicate  their  qualities 
to  the  practice  of  other  virtues.  Occasions  are 
seldom  presented  for  the  exercise  of  fortitude, 
magnanimity,  and  magnificence ;  but  meekness, 
temperance,  modesty,  and  humility,  are  virtues 
wherewith  all  the  actions  of  our  life  should  be 
tempered.  It  is  true,  there  are  other  virtues 
more  agreeable,  but  the  use  of  these  is  more  nte- 
essary.  Sugar  is  more  agreeable  than  salt ;  but 
the  use  of  salt  is  more  necessary  and  general. 
Therefore  we  must  constantly  have  a  good  store 
of  these  general  virtues  in  readiness,  since  we 
stand   in    need    of  them  almost   continually. 

In  the  exercise  of  the  virtues  we  should  always 
prefer  that  which  is  most  conformable  to  our  duty, 
not  that  which  is  most  agreeable  to  our  imagina- 
tion. St.  Paula  was  prejudiced  in  favor  of  corpo- 
ral austerities  and  mortifications,  that  she  might 
more  easily  enjoy  spiritual  comfort ;  but  she  was 
under  a  greater  obligation  to  obey  her  superiors. 
and  therefore  St.  Jerome  blamed  her  for  using 
immoderate  abstinences  against  her  bishop's  ad- 
vice. The  apostles,  on  the  other  hand,  being 
commissioned  to  preach  the  gospel  and  distribute 
the  bread  of  heaven,  thought  that  they  should  act 
wrongly  by  interrupting  these  evangelical  exer- 
cises for  Tlie  relief  of  the  poor,  which,  though,  is 


PRACTICE   OF   THE   VIRTUES.  119 

in  itself  an  excellent  virtue.  Every  condition  of 
life  has  its  own  peculiar  virtue.  The  virtues  of 
a  prelate  are  different  from  those  of  a  prince ; 
those  of  a  soldier  from  those  of  a  married  woman, 
or  a  widow,  and  so  on  through  every  class  of  soci- 
ety. Though  all  ought  to  possess  all  the  virtues, 
yet  all  are  not  equally  bound  to  exercise  them; 
but  each  ought  to  practise,  in  a  more  particular 
manner,  those  virtues  which  are  most  requisite  for 
the  state  of  life  to  which  he  is  called. 

Among  the  virtues  unconnected  with  our  par- 
ticular duty  we  must  prefer  the  excellent  to  the 
glittering  and  showy.  Comets  appear  greater 
than  stars,  and  apparently  occupy  a  greater  space  ; 
whereas,  in  reality,  they  can  neither  in  magnitude 
nor  equality  be  compared  to  the  stars ;  for  a^ 
they  only  seem  great  because  they  are  nearer,  and 
appear  in  a  grosser  manner  than  the  stars,  so  there- 
are  certain  virtues,  which,  on  account  of  their 
proximity,  become  more  sensible,  or,  to  use  the 
expression,  more  material,  that  are  highly  esteemed 
and  always  preferred  by  the  vulgar.  Hence  it  i? 
that  so  many  prefer  corporal  alms  before  spiritual ; 
the  hair-shirt,  fasting,  going  barefoot,  using  the 
discipline,  and  other  such  corporal  mortifications, 
before  meekness,  mildness,  modesty,  and  other 
mortifications  of  the  heart;  which  are,  neverthe- 
less, more  exalted.  Choose  then,  Philothea,  the 
best  virtues,  not  the  most  esteemed ;  the  most 
noble,  not  the  most  apparent ;  those  that  are 
actually  the  best,  not  those  that  are  the  most 
ostensible  or  shining. 

It  is  profitable  for  every  one  to  exercise  some 


120  A   DEVOUT   LIFE. 

particular  virtue,  yet  not  so  as  to  abandon  the 
rest,  but  to  keep  his  spirit  in  a  more  settled  order. 
A  fair  virgin,  in  royal  attire,  more  bright  than  the 
sun,  whose  head  was  decorated  with  a  crown  of 
olives,  appeared  to  St.  John,  bishop  of  Alexan- 
dria,- and  said  to  him  :  "  I  am  the  eldest  daughter 
ol  the  king  :  if  thou  canst  have  me  for  thy  frie**3., 
I  shall  conduct  thee  to  his  presence."  He  under- 
stood that  she  was  mercy  towards  the  poor,  which 
God  recommended  to  him ;  and  therefore  ever 
after  he  gave  himself  up  so  absolutely  to  the  prac- 
tice of  this  virtue  as  to  obtain  the  title  of  St.  John 
the  Almoner.  Eulogius,  the  Alexandrian,  desir- 
ing to  render  God  some  particular  service,  and  not 
having  strength  enough  to  embrace  a  solitary  life, 
nor  to  subject  himself  to  the  obedience  of  another, 
took  a  poor  wretch,  quite  eaten  up  with  the 
leprosy,  into  his  house,  that  he  might  exercise 
towards  him  the  virtues  of  charity  and  mortifica- 
tion ;  and,  to  perform  them  the  more  worthily,  he 
made  a  vow  to  honor  and  serve  him  as  his  lord 
and  master :  being  tempted  to  separate,  they 
addressed  themselves  to  the  great  St.  Anthony, 
who  said,  "Take  care,  my  children,  not  to  sepa- 
rate from  each  other,  for  being  both  of  you  near 
your  end,  if  the  angel  should  not  find  you  together, 
you  run  a  great  risk  of  losing  your  crown." 

St.  Lewis  visited  hospitals,  and  attended  the 
sick  as  diligently  as  if  he  had  served  for  wages. 
St.  Francis  had  so  extraordinary  a  love  for  pov- 
erty as  to  call  her  his  lady,  and  St.  Dominick,  for 
preaching,  from  which  his  order  takes  its  name. 
St.  Gregory  the  Great,  following  the  example  of 


PRACTICE    OF   THE    VIRTUES.  121 

Abraham,  took  pleasure  in  entertaining  pilgrims, 
and  like  him  received  the  King  of  Glory  in  the 
form  of  a  pilgrim.  Tobias  exercised  his  charity 
in  burying  the  dead,  St.  Elizabeth,  though  a 
great  princess,  delighted  in  nothing  so  much  as  in 
abasing  herself.  St.  Catharine  of  Genoa,  in  her 
widowhood,  dedicated  herself  to  serve  a  hospital. 
Cassian  relates  that  a  devout  lady,  desirous  to 
exercise  the  virtue  of  patience,  came  to  St.  Atha- 
nasius,  who,  at  her  request,  placed  with  her  a 
poor  widow,  so  exceedingly  peevish,  choleric,  and 
troublesome,  that  by  her  insupportable  temper 
she  gave  the  good  lady  ample  occasion  to  exercise 
the  virtues  of  meekness  and  charity. 

Thus,  among  the  servants  of  God,  some  apply 
themselves  to  serve  the  sick  ;  others  to  relieve  the 
poor  ;  others  to  propagate  the  knowledge  of  the 
Christian  doctrine  amongst  children ;  others  to 
reclaim  souls  that  are  gone  astray  ;  others  to  adorn 
churches  and  decorate  altars  ;  others  to  restore 
peace  and  concord  amongst  those  who  have  been 
at  variance.  As  embroiderers  lay  gold,  silver, 
and  silk  on  their  several  grounds,  with  such  an 
admirable  variety  of  colors  as  to  resemble  all 
kinds  of  flowers,  so  these  pious  souls  make  choice 
of  some  particular  devotion  to  serve  as  a  ground 
for  the  spiritual  embroidery  of  all  other  virtues, 
holding  thereby  all  their  actions  and  affections 
better  united  and  ordered,  by  referring  them  to 
their  principal  exercise  ;  and  thus  they  show  forth 
their  spirit  in  its  gilded  clothing,  surrounded  with 
variety.     Ps.  xliv.  10. 

When  assaulted  by  any  vice  we  must  embrace 


122  A   DEVOUT   LIFE. 

the  practice  of  the  contrary  virtue,  and  refer  all  the 
others  to  it ;  by  which  means  we  shall  overcome 
our  enemy,  and  at  the  same  time  advance  in  all  vir- 
tues. Thus,  if  assaulted  by  pride  or  by  anger,  we 
must,  in  all  our  actions,  practise  humility  and  meek- 
ness ;  and  make  all  our  other  exercises  ot  prayer,  and 
the  sacraments  of  prudence,  constancy,  and  sobri- 
ety, subservient  to  this  end.  For  as  the  wild 
boar,  to  sharpen  his  tusks,  wets  and  polishes  them 
with  his  other  teeth,  and  by  this  means  sharpens 
all  of  them  ;  so  a  virtuous  man,  having  undertaken 
to  perfect  himself  in  that  virtue  of  which  he  stands 
in  most  need  for  his  defence,  files  and  polishes  it 
by  the  exercise  of  the  other  virtues,  whilst  the}? 
help  to  refine  that  one,  make  all  of  them  become 
better  polished.  Thus  it  happened  to  Job,  who, 
exercising  himself  particularly  in  patience,  against 
the  many  temptations  wherewith  he  was  assaulted, 
became  perfectly  established  and  confirmed  in  all 
kinds  of  virtues.  Nay,  St.  Gregory  Nazianzen 
says,  "that  by  the  perfect  exercise  of  one  only 
virtue  a  person  may  attain  to  the  height  of  all  the 
rest ;  "  for  which  he  alleges  the  example  of  Rahab, 
who,  having  exactly  practised  the  virtue  of  hospi- 
tality, arrived  at  a  great  degree  of  Glory.  But 
this  is  to  be  understood  of  a  virtue  which  is  prac- 
tised with  great  fervor  and  charity 


PRACTICE    OF    THE    VIRTUES-  123 


CHAPTER    II. 

A     CONTINUATION     OF     THE     FORMER     DISCOURSE     ABOUT     THE 
CHOICE     OF     VIRTUES. 

^SJFOUNG  beginners  in  devotion,  says  St.  Austin, 
eUP  commit  certain  faults,  which,  according  to  the 
rigor  of  the  laws  of  perfection,  are  blamable  and 
yet  commendable,  on  account  of  the  presage  they 
£ive  of  future  excellence  in  piety,  to  which  they 
serve  as  a  disposition.  That  low  and  servile  fear 
which  begets  excessive  scruples  in  the  souls  of 
new  converts  from  a  course  of  sin,  is  commendable 
in  oeginners,  and  a  certain  foreboding  of  a  future 
purity  of  conscience  ;  but  the  same  fear  would  be 
blamable  in  those  who  are  far  advanced,  in  whose 
heart  love  ought  to  reign,  which  by  imperceptible 
degrees  chases  away  this  kind  of  servile  fear. 

St.  Bernard,  at  the  beginning,  was  full  of  rigoi 
towards  those  that  put  themselves  under  his  direc- 
tion ;  he  told  them  that  they  must  leave  the  body 
behind,  and  come  to  him  only  with  the  spirit. 
When  he  heard  their  confessions  he  severely 
reprehended  the  most  trivial  faults,  and  urged 
them  on  to  perfection,  with  such  vehemence  that, 
instead  of  making  them  advance  forward,  he  drew 
them  back ;  for  they  fell  into  despondency  at 
seeing  themselves  so  earnestly  pressed  up  so  steep 
and  high  an  ascent.  Observe,  Philothea,  it  was  an 
ardent  zeal  for  perfect  purity  that  induced  this 
great  saint  to  adopt  this  manner  of  proceeding. 


124  A   DEVOUT  LIFEc 

This  zeal  of  the  saint  was  a  great  virtue,  but  a 
virtue  nevertheless  reprehensible  ;  of  which  God 
himself,  in  a  holy  vision,  made  him  sensible,  infus- 
ing at  the  same  time  into  his  soul  so  meek,  amiable, 
and  tender  a  spirit,  that,  being  totally  changed, 
he  repented  of  his  former  rigor  and  severity,  and 
became  so  gracious  and  condescending  to  every 
one  as  to  make  himself  all  to  all,  that  he  might 
gain  all.  St.  Jerome  having  related  Lloav  his 
dear  daughter,  St.  Paula,  was  not  only  excessive, 
but  obstinate,  in  the  exercise  of  bodily  mortifica- 
tion, to  such  a  degree  that  she  would  not  yield  to 
the  contrary  advice  of  Epiphanius,  her  bishop,  and, 
moreover,  that  she  suffered  herself  to  be  carried 
away  with  so  excessive  grief  for  the  death  of  her 
friends  as  to  be  herself  frequently  in  danger  of 
death,  concludes  at  length  with  these  words  : r'  Some 
will  say,  that,  instead  of  writing  the  praises  of  this 
holy  woman,  I  write  reprehensions  and  dispraises  * 
but  I  call  Jesus  to  witness,  whom  she  served,  and 
whom  I  desire  to  serve,  that  I  lie  not  either  on  the 
one  side,  or  on  the  other,  but  set  down  sincerely 
what  related  to  her,  as  one  Christian  should  do  of 
another;  that  is  to  say,  1  write  her  history,  not 
her  panegyric  ;  and  that  her  vices  are  the  virtues 
of  others  ;  "  meaning  that  the  failings  and  defects  of 
St.  Paula  would  have  been  esteemed  virtue  in  a 
soul  less  perfect,  and  that  there  are  actions  es- 
teemed imperfections  in  the  perfect,  which  would 
be  held  great  perfections  in  those  who  are  imper- 
fect. 

It  is  a  £food  sign,  when  "at  the  end  of  sickness" 
ihe  legs  of  the  sick  person  swell,  for  it  shows  that 


PRACTICE    OF    THE    VIRTUES.  125 

nature,  now  acquiring  strength,  expels  her  super- 
fluous humors  ;  but  this  would  be  a  bad  symptom 
in  a  healthy  person ;  as  it  would  show  that  nature 
has  not  sufficient  strength  to  resolve  and  dissipate 
the  humors.  We  must,  my  Philothea,  have  a 
good  opinion  of  those  who  practise  virtue,  though 
imperfectly,  since  we  see  the  saints  themselves 
have  often  practised  them  in  this  manner.  But,  as 
to  ourselves,  we  must  be  careful  to  exercise  them, 
not  only  faithfully,  but  discreetly  ;  and  to  this  end 
we  must  strictly  observe  the  advice  of  the  wise 
man,  "  not  to  rely  on  our  own  prudence,"  but  on  the 
judgment  of  those  whom  God  has  given  us  for 
conductors. 

There  are  certain  things  which  many  esteem  as 
virtues,  which  in  reality  are  not :  I  mean  ecstasies, 
or  raptures,  insensibilities,  impassibilities,  deiflcai 
unions,  elevations,  transformations,  and  similar 
perfections,  treated  of  in  certain  'nooks,  which 
promise  to  elevate  the  soul  to  a  contemplation 
purely  intellectual,  to  an  essential  application  of 
the  spirit,  and  a  supernatural  life.  But  observe 
well,  Philothea,  these  perfections  are  not  virtues, 
but  rather  the  recompenses  of  virtues,  or  small 
specimens  of  the  happiness  of  the  life  to  come, 
which  God  sometimes  presents  to  men,  to  make 
them  enraptured  with  the  whole  piece,  which  is 
only  to  be  found  in  heaven. 

But  we  must  not  aspire  to  their  favors,  since 
they  are  by  no  means  necessary  to  the  serving  and 
loving  of  Gcd,  which  should  be  our  only  preten- 
sion ;  neither  are  they  such  as  can  be  obtained  by 
labor  and  industry,  since  they  are  rather  passions 


126  A    DEVOUT    LIFE. 

than  actions,  which  we  may  indeed  receive,  but 
cannot  produce  in  ourselves.  I  add  that  we  have 
only  undertaken,  and  must  e  trenuously  endeavor 
to  render  ourselves  good,  devout,  and  godly ;  but, 
if  it  should  please  God  to  elevate  us  to  these  an- 
gelical perfections,  we,  also,  shall  then  be  angels. 
In  the  meantime  let  us  endeavor  humbly  and 
devoutly  to  acquire  those  simple  virtues  for  which 
our  Saviour  has  exhorted  us  to  labor ;  such  as 
patience,  meekness,  mortification  of  the  heart, 
humility,  obedience,  poverty,  chastity,  tenderness 
towards  our  neighbors,  bearing  with  their  imper- 
fections, diligence,  and  holy  fervor.  Let  us  leave 
these  supereminent  favors  to  elevated  souls  ;  we 
merit  not  so  hiirh  a  rank  in  the  service  of  God  ; 
we  shall  be  too  happy  to  serve  him  in  his  kitchen 
or  to  be  his  domestics  in  much  lower  stations.  If 
he  should  hereafter  think  proper  to  admit  us  into 
his  cabinet,  or  privy  council,  it  will  be  through 
the  excess  of  his  bountiful  goodness.  Yea,  Philo- 
thea,  the  King  of  Glory  does  not  recompense  his 
servants  according  to  the  dignity  of  the  offices  they 
hold,  but  according  to  the  measure  of  the  love 
and  humility  with  which  they  exercise  them. 
Saul,  seeking  the  asses  of  his  father,  found  the 
kingdom  of  Israel.  Rebecca,  watering  the  camels 
of  Abraham,  became  the  spouse  of  his  son.  Ruth, 
gleaning  after  the  reapers  of  Boaz,  and  laying 
down  at  his  feet,  was  advanced  to  his  side  and 
made  his  wife.  High  and  elevated  pretensions  to 
extraordinary  favors  are  subject  to  illusion  and 
deceit ;  and  it  sometimes  happens  that  those  who 
imagine    themselves    angels  are  not  so   much  as 


PRACTICE    OF   THE    VIRTUES.  127 

good  men,  and  that  there  is  more  sublimity  in 
their  words  and  expressions  than  in  their  manner 
of  thinking  and  acting.  We  must  neither  despise 
nor  censure  any  one  ;  but,  blessing  God  for  the 
supereminence  of  others,  keep  ourselves  in  oui 
lower  but  safer  way,  less  eminent,  but  better 
suited  to  our  insufficiency  and  littleness  ;  in  which, 
if  we  conduct  ourselves  with  humility  and  fidelity, 
God  will  infallibly  elevate  us  to  a  situation  tha* 
will  be  truly  exalted. 


CHAPTER    III. 

OF    PATIENCE. 


dpJATIEXCE  is  necessary  for  you ;  that,  doing 
*^  the  will  of  God,  you  may  receive  the 
premise,"  —  Heb.  x.  36.  If  our  Saviour  him- 
self has  declared,  Luke  xxi.  19,  "In  your 
patience  you  shall  possess  your  souls,"  should  it 
not  be,  Philothea,  a  great  happiness  for  man  to 
possess  his  soul  ?  —  and  the  more  perfect  our  pa- 
tience, the  more  absolutely  do  we  possess  them. 
Let  us  frequently  call  to  mind,  that  as  our  Lord 
has  saved  us  by  patient  sufferings,  so  we  also  ought 
to  work  out  our  salvation  by  sufferings  and  afflic- 
tions ;  enduring  injuries  and  contradictions  with 
all  possible  meekness. 

Limit  not  your  patience  to  this  or  that  kind  of 
injuries  and  afflictions,  but  extend  it  universally 


128  A   DEVOUT   LITE. 

to  all  those  that  it  shall  please  God  to  send  you. 
Some  are  unwilling  to  suffer  any  tribulations  but 
those  that  are  honorable ;  for  example,  to  be 
wounded  in  battle,  to  be  a  prisoner  of  war,  to  be 
persecuted  for  religion,  or  impoverished  by  some 
lawsuit  determined  in  their  favor ;  now  these 
people  do  not  love  the  tribulation,  but  the  honor 
wherewith  it  is  accompanied  ;  whereas  he  that  is 
truly  patient  suffers,  indifferently,  tribulations, 
whether  accompanied  by  ignominy  or  honor.  To 
be  despised,  reprehended,  or  accused  by  wicked 
men  is  pleasant  to  a  man  of  good  heart ;  but  to 
suffer  blame  and  ill-treatment  from  the  virtuous, 
or  from  our  friends  and  relations,  is  the  test  of 
true  patience.  I  admire  the  meekness  with  which 
the  oreat  St.  Charles  Borromeo  suffered  a  lono; 
time  the  public  reprehensions  that  a  great  preacher 
of  a  strictly  reformed  order  uttered  against  him 
in  the  pulpit,  more  than  all  the  assaults  he  re- 
ceived from  others  ;  for  as  the  sting  of  a  bee  is 
far  more  painful  than  that  of  a  fly,  so  the  evils  we 
suffer  from  good  men  are  much  more  insupporta- 
ble than  those  we  suffer  from  others  ;  and  yet  iJ 
often  happens  that  two  good  men,  having  each  of 
them  the  best  intentions,  through  a  diversity  of 
opinion,  foment  great  persecutions  and  contradic- 
tions against  each  other. 

Be  patient,  not  only  with  respect  to  the  subject 
of  the  affliction  which  may  befall  you,  but  also 
with  regard  to  its  accessories  or  accidental  circum- 
stances.  Many  conld  be  content  to  encounter 
evils,  provided  they  might  not  be  incommoded  by 
them.     I  am  not  vexed,  savs  one,  at  being  poor, 


PRACTICE    OF    THE    VIRTUES.  129 

if  it  had  not  disabled  me  to  serve  my  friends,  to 
give  my  children  proper  education  ;  or  to  live  as 
honorable  as  I  could  wish.  It  would  give  me  no 
concern,  says  another,  were  it  not  that  the  world 
would  think  it  happened  through  my  own  fault. 
Another  would  be  content  to  suffer  the  scandal 
patiently,  provided  no  one  would  believe  the 
detractor.  Others  are  willing  to  suffer  some  part 
of  the  evil,  but  not  the  whole  ;  they  do  not  com- 
plain on  account  of  their  sickness,  but  for  the 
want  of  money  to  obtain  a  cure,  or  because  they 
are  so  troublesome  to  those  about  them.  Xow,  I 
say,  Philothea,  we  must  not  only  bear  sickness 
with  patience,  but  also  be  content  to  suffer  sick- 
ness under  any  disorder,  and  in  any  place,  amongst 
those  persons,  and  with  those  inconveniences,  which 
God  pleases  ;  and  the  same  must  be  said  of  other 
tribulations.  When  any  evil  befalls  you,  apply 
the  remedies  that  may  be  in  your  power,  agree- 
ably to  the  will  of  God  ;  for  to  act  otherwise 
would  be  to  tempt  divine  Providence.  Having 
done  this,  wait  with  resignation  for  the  success  it 
may  please  God  to  send  ;  and,  should  the  remedies 
overcome  the  evil,  return  him  thanks  with  hu- 
mility ,  but  if,  on  the  contrary,  the  evils  overcome 
the  remedies,  bless  him  with  patience. 

Attend  to  the  following  advice  of  St.  Gregory  : 
whenever  you  are  "justly  accused"  of  a  fault, 
humble  yourself,  and  candidly  confess  that  you 
deserve  more  than  the  accusation  which  is 
brought  against  you  ;  but,  if  the  charge  be  false, 
excuse  yourself  meekly,  denying  your  guilt,  for 
you  owe  this  respect  to   truth,  and  to  the  edifi- 


130  A    DEVOUT    LIFE. 

cation  of  your  neighbor.  But  if,  after  your  true 
and  lawful  excuse,  they  should  continue  to  ac- 
cuse you,  trouble  not  yourself  nor  strive  to  have 
your  excuse  admitted  ;  for,  having  discharged  your 
duty  to  truth,  you  must  also  do  the  same  to  hu- 
mility, by  which  means  you  neither  offend  against 
the  care  you  ought  to  have  of  your  reputation,  nor 
the  love  you  owe  to  peace,  meekness  of  heart,  and 
humility. 

Complain  as  little  as  possible  of  the  wrongs  you 
suffer ;  for,  commonly  speaking,  he  that  com- 
plains sins,  because  self-love  magnifies  the  in- 
juries we  suffer,  and  makes  us  believe  them 
greater  than  they  really  are.  Make  no  com- 
plaint to  choleric  or  consorious  persons  ;  but  if 
complaints  be  necessary,  either  to  remedy  the 
offence  or  restore  quiet  to  your  mind,  let  them 
be  made  to  the  meek  and  charitable,  who  truly 
love  God  ;  otherwise,  instead  of  easing  your  heart, 
they  will  provoke  it  to  greater  pain ;  for,  instead 
of  extracting  the  thorn,  they  will  sink  it  the 
deeper. 

Many,  on  being  sick,  afflicted,  or  injured  by 
others,  refrain  from  complaining  or  showing  a 
sensibility  of  what  the)'  suffer,  lest  it  should  ap- 
pear that  they  wanted  Christian  fortitude,  and 
resignation  to  the  will  of  God ;  but  still  they 
contrive  divers  artifices,  that  others  should  not 
only  pity  and  compassionate  their  sufferings  and 
afflictions,  but  also  admire  their  patience  and 
fortitude.  Now  this  is  not  a  true  patience,  but 
rather  a  refined  ambition  and  subtle  vanity. 
*They  have   glory,"  says  the    apostle,  "but  not 


PRACTICE    OF    THE    A  IRTUES.  131 

with  God."  The  truly  patient  man  neither  com- 
plains himself  nor  desires  to  be  pitied  by  others ; 
he  speaks  of  his  sufferings  with  truth  and  sin- 
cerity, without  murmuring,  complaining,  or  ag- 
gravating the  matter.  He  patiently  receives 
condolence,  unless  he  is  pitied  for  an  evil  which 
he  does  not  suffer,  for  then  he  modestly  declares 
that  he  does  not  suffer  on  that  account,  and  thus 
he  continues  peaceable  betwixt  truth  and  patience, 
acknowledging,  but  not  complaining  of  the  evil. 

Amidst  the  contradictions  which  shall  infalli- 
bly befall  you  in  the  exercise  of  devotion,  re- 
member the  words  of  our  Lord,  John  xvi.  21  : 
"A  woman  when  she  is  in  labor,  hath  sorrow 
because  her  hour  is  come  ;  but  when  she  hath 
brought  forth  her  child,  she  remembereth  no 
more  the  anguish,  for  joy  that  a  man  is  born 
into  the  world.*'  For  you  have  conceived  Jesus 
Christ,  the  noblest  child  in  the  world,  in  your 
soul,  and  until  he  is  quite  brought  forth,  you 
cannot  but  suffer  in  your  labor;  but  be  of  good 
courage,  these  sorrows  once  past,  everlasting  joy 
shall  remain  with  you  for  having  brought  him 
forth.  Xow  you  shall  have  wholly  brought  him 
forth,  when  you  have  entirely  formed  him  in  your 
heart  and  in  your  works,  by  an  imitation  of  his 
life. 

In  sickness  offer  up  all  your  griefs  and  pains 
is  a  sacrifice  to  our  Lord,  and  beseech  him  to 
unite  them  with  the  torments  he  suffered  for 
you.  Obey  your  physician,  take  your  medicines, 
food,  and  other  remedies,  for  the  love  of  God, 
remembering   the    gall    he   took   for   your    sake ; 


132  A    DEVOUT    LITE. 

lesire  to  be  cured,  that  you  may  serve  him, 
but  refuse  not  to  continue  sick,  that  you  may 
obey  him ;  and  dispose  yourself  for  death,  if  it 
be  his  pleasure,  that  you  may  joraise  and  enjo}' 
him  forever. 

Remember,  that  as  bees,  whilst  making  their 
honey,  live  upon  a  bitter  provision,  so  we  can 
never  perform  acts  of  greater  sweetness,  nor 
better  compose  the  honey  of  excellent  virtues, 
than  whilst  we  eat  the  bread  of  bitterness,  and 
live  in  the  midst  of  afflictions.  And  as  the 
honey  that  is  gathered  from  the  flowers  of  thyme, 
a  small  bitter  herb,  is  the  best,  so  the  virtue  which 
is  exercised  in  the  bitterness  of  the  meanest  and 
most  abject  tribulations  is  preferable. 

Consider  frequently  Christ  Jesus  crucified, 
naked,  blasphemed,  slandered,  forsaken,  and 
overwhelmed  with  all  sorts  of  troubles,  sorrows, 
and  labors ;  and  remember  that  all  your  suffer- 
ings, either  in  quality  or  quantity,  are  not  com- 
parable to  his,  and  that  you  can  never  suffer 
anything  for  him  equal  to  that  which  he  has 
endured  for  you. 

Consider  the  torments  the  martyrs  have  suf- 
fered, and  those  which  many  at  present  endure 
more  grievous  without  any  comparison  than 
yours,  and  then  say :  Alas  !  are  not  my  suffer- 
ings consolations,  and  my  pains  pleasures,  in 
comparison  of  those,  who,  without  any  relief, 
assistance,  or  mitigation,  live  in  a  continual 
death,  overcharged  with  afflictions  infinitely 
greater   than    mine  ? 


OF   EXTERIOR    HUMILITY.  133 

CHAPTER    IV. 

OF  EXTERIOR    HUMILITY. 

^MORROTT  empty  vessels,  not  a  few,"  said  Eli- 
■■**  seus  to  the  poor  widow,  4  Kings  iv.  3  ;  "  and 
pour  oil  into  them."  To  receive  the  grace  of  God 
into  our  hearts  they  must  be  emptied  of  vainglory. 
As  the  Castrel,1  by  crying  and  looking  on  the 
birds  of  prey,  affrights  them  by  a  secret  property 
peculiar  to  itself,  which  makes  the  doves  love  her 
above  all  other  birds,  and  live  in  security  with 
her  :  so  humility  repels  Satan,  and  preserves  the 
grace  and  gift  of  the  Holy  Ghost  within  us.  All 
the  Saints,  but  particularly  the  King  of  Saints  and 
his  Mother,  have  always  honored  and  cherished 
this  blessed  virtue  more  than  any  amongst  the 
moral  virtues.  T\re  call  that  glory  vain  which  we 
assume  to  ourselves,  either  for  what  is  not  in  us, 
or  for  what  is  in  us,  and  belongs  to  us,  but  deserves 
not  that  we  should  glory  in  it.  The  nobility  of 
our  ancestors,  the  favor  of  great  men,  and  popular 
honor,  are  things,  not  in  us,  but  either  in  our  pro- 
genitors, or  in  the  esteem  of  other  men.  Some 
become  proud  and  insolent,  either  by  riding  a  good 
horse,  wearing:  a  feather  in  their  hat,  or  by  beino; 
dressed  in  a  fine  suit  of  clothes ;  but  who  does  not 
see  the  folly  of  this?  for  if  there  be  any  glory  in 
such  things,  the  glory  belongs  to  the  horse,  the 
bird,  and  the  tailor;  and  what  a  meanness  of  heart 

1  Or  Kestrel,  a  bird  of  the  hawk  kind 


134  A   DEVOUT  LIFE. 

must  it  be,  to  borrow  esteem  from  a  horse,  from  & 
feather,  or  some  ridiculous  new  fashion  !  Others 
value  themselves  for  a  well-trimmed  beard,  for 
curled  locks,  or  soft  hands ;  or  because  they  can 
dance,  sing,  or  play ;  but  are  not  these  effeminate 
men,  who  seek  to  raise  their  reputation  by  so  friv- 
olous and  foolish  things?  Others,  for  a  little 
(earning,  would  be  honored  and  respected  by  the 
whole  world,  as  if  everyone  ought  to  become  their 
pupil,  and  account  them  his  masters.  These  are 
called  pedants.  Others  strut  like  peacocks,  con- 
templating their  beauty  and  think  themselves  ad- 
mired by  every  one.  All  this  is  extremely  vain, 
foolish,  and  impertinent ;  and  the  glory  which  is 
raised  on  so  weak  foundations  is  justly  esteemed 
vain  and  frivolous. 

True  goodness  is  proved  like  true  balm  ;  for  as 
balm,  when  dropped  into  water,  if  it  sinks  and  rests 
at  the  bottom,  is  so  accounted  the  most  excellent 
and  precious  ;  so,  if  you  would  know  whether  l 
man  be  truly  wise,  learned,  or  generous,  observe 
whether  his  qualifications  tend  to  humility,  mod- 
esty, and  submission  ;  for  then  they  shall  be  good 
indeed  ;  but  if  they  swim  on  the  surface,  and  strive 
to  appear  above  water,  they  shall  be  so  much  the 
less  true,  in  the  same  proportion  as  they  appear. 
As  pearls,  that  are  conceived  and  nourished  by  the 
wind,  or  by  the  noise  of  thunder,  have  nothing  of 
the  substance  of  pearls,  but  merely  the  external 
appearance  ;  so  the  virtues  and  good  qualities  of 
men  that  are  bred  and  nourished  by  pride,  osten- 
tation, and  vanity,  have  nothing  but  the  appearance 
of  good. 


OF    EXTERIOR    HUMILITY.  135 

Honors,  rank,  and  dignities,  are  like  saffron, 
which  thrives  best,  and  grows  most  plentifully, 
when  trodden  under  foot.  It  is  no  honor  to  be 
beautiful  when  a  man  prizes  himself  for  it :  beauty, 
to  have  a  good  grace,  should  be  neglected  ;  and 
learning  is  a  disgrace  to  us  when  it  degenerates 
into  pedantry. 

If  we  stand  upon  the  punctilio  for  places,  pre- 
cedency, and  titles,  besides  exposing  our  qualities 
to  be  examined,  tried,  and  contradicted,  we  render 
them  vile  and  contemptible ;  for  as  honor  is 
beautiful  when  freely  given,  so  it  becomes  base 
when  exacted  or  sought  after.  When  the  peacock 
spreads  his  tail  to  admire  himself,  in  raising  up 
his  beautiful  feathers  he  ruffles  all  the  rest,  and 
discovers  his  deformities.  Flowers  that  are  fair 
whilst  they  grow  in  the  earth  wither  and  fade 
when  handled  ;  and  as  they  that  smell  the  mandrake 
at  a  distance  perceive  a  most  agreeable  fragrance, 
whilst  they  that  approach  become  sick  and  stupefied, 
so  honors  give  a  pleasant  satisfaction  to  those  that 
view  them  afar  off,  without  stopping  to  amuse 
themselves  with  them,  or  being  earnest  about  them. 
Those  who  affect  them,  or  feed  on  them,  are 
exceedingly  blamable,  and  worthy  of  reprehen- 
sion. 

The  pursuit  and  love  of  virtue  begin  to  make  us 
virtuous  ;  but  the  pursuit  and  love  of  honor  make 
us  contemptible  and  worthy  of  blame.  Generous 
minds  do  not  amuse  themselves  about  the  petty 
toys  of  rank,  honor,  and  salutation  :  they  have 
other  things  to  perform  ;  such  baubles  only  belong 
to  degenerate  spirits. 


136  A   DEVOUT   LITE. 

He  that  may  have  pearls  never  loads  himself 
with  shells  ;  and  such  as  aspire  to  virtue  trouble 
not  themselves  about  honors.  Every  one  indeed 
may  take  and  keep  his  own  place  without  prejudice 
to  humility,  so  that  it  be  done  carelessly,  and 
without  contention.  For  as  they  that  come  from 
Peru,  besides  gold  and  silver,  bring  also  thence  apes 
and  parrots,  because  they  neither  cost  much,  nor 
are  burdensome ;  so  they  that  aspire  to  virtue 
refuse  not  the  rank  and  honor  due  to  them,  pro- 
vided it  cost  them  not  too  much  care  and  attention, 
nor  involve  them  in  trouble,  anxiety,  disputes,  or 
contentions.  Nevertheless,  I  do  not  here  allude 
to  those  whose  dignity  concerns  the  public,  nor  to 
certain  particular  occasions  of  important  conse- 
quences ;  for  in  these  every  one  ought  to  keep 
what  belongs  to  him,  with  prudence  and.  discretion, 
accompanied  by  charity  and  suavity  of  manners. 


CHAPTER  V. 

OF   MORE    INTERNAL    HUMILITY. 

|UT  you  desire.  Philothea,  to  penetrate  still 
deeper  into  humility  ;  for  what  I  have  hitherto 
said  rather  concerns  wisdom  than  humility.  Let  us, 
then,  proceed.  Many  neither  will  not  and  dare 
not  consider  the  particular  favors  God  has  done 
them,  lest  it  might  excite  vainglory  and  self- 
complacency  ;    but    in    doing     so    they    deceive 


OF    MORE    INTERNAL    HUMILITY.  137 

themselves  ;  for  since  the  best  means  to  attain  the 
love  of  God  (says  the  great  angelical  Doctor)  is 
the  consideration  of  his  benefits,  the  more  we  know 
them  the  more  shall  we  love  him  ;  and  as  the  par- 
ticular benefits  he  has  conferred  on  us  more  power- 
fully move  us  than  those  that  are  common  to  others, 
so  ought  they  to  be  more  attentively  considered. 
Certainly  nothing  can  so  effectually  humble  us  be- 
fore the  mercy  of  God  as  the  multitude  of  his 
benefits  ;  nor  so  much  humble  us  before  his  justice  as 
the  enormity  of  our  innumerable  offences.  Let  us, 
then,  consider  what  he  has  done  for  us,  and  what  we 
have  done  against  him ;  and  as  we  reflect  on  our 
sins,  one  by  one,  so  let  us  consider  his  favors  in  the 
same  order.  We  must  not  fear  lest  the  knowledge  ol 
his  gifts  make  us  proud,  so  long  as  we  are  attentive 
to  this  truth,  "that  whatsoever  there  is  of  good  in 
us  is  not  from  ourselves."  Do  mules  cease  to  be 
disgusting  beasts,  because  they  are  laden  with  the 
precious  and  perfumed  goods  of  the  prince  ?  "  What 
hast  thou  which  thou  hast  not  received?"  says  the 
apostle,  1  Cor.  iv.  7.  "And  if  thou  hast  received 
it,  why  dost  thou  glory?"  Nay,  on  the  contrary, 
the  lively  consideration  of  favors  received  makes 
us  humble,  because  a  knowledge  of  them  excites 
gratitude.  But  if,  in  considering  the  favors  that 
God  has  conferred  on  us,  any  thoughts  of  vanity 
should  attack  us,  it  will  be  an  infallible  remedy  to 
recur  to  the  consideration  of  cur  ingratitudes, 
imperfections,  and  miseries.  If  we  consider  what 
xv e  did  when  God  was  not  with  u.s,  we  shall  easily 
oe  convinced  that  what  we  do  while  he  is  with  us 
iS  not  of  our  own  exertion  ;  Ave  shall  indeed  rejoice 


138  A    DEVOUT    LIFE. 

in  it,  because  we  enjoy  it,  but  we  shall  glorify 
God,  because  he  alone  is  the  author  of  it.  Thus 
the  blessed  Virgin  confesses  that  God  had  done 
great  things  for  her,  but  it  is  only  to  humble 
herself,  and  to  glorify  God:  "My  soul,"  says  she, 
ff  doth  magnify  the  Lord,  because  he  has  done 
great  things  for  me."     Luke  i.  46,  49. 

We  often  confess  ourselves  to  be  nothing,  nay, 
misery  itself,  and  the  refuse  of  the  world ;  but 
would  be  very  sorry  that  any  one  should  believe 
us,  or  tell  others  that  we  are  really  so  miserable 
wretches.  On  the  contrary,  we  pretend  to  retire, 
and  hide  ourselves,  so  that  the  world  may  run 
after  us,  and  seek  us  out.  We  feign  to  wish 
ourselves  considered  as  the  last  in  the  company, 
and  sit  down  at  the  lowest  end  of  the  table  ;  but  it 
is  with  a  view7  that  we  may  be  desired  to  pass  to 
the  upper  end.  True  humility  never  makes  a 
show  of  herself,  nor  uses  many  humble  words ; 
for  she  desires  not  only  to  conceal  all  other  virtues, 
but  principally  herself;  and,  were  it  lawful  to 
dissemble,  or  scandalize  her  neighbor,  she  would 
perforin  actions  of  arroganey  and  haughtiness, 
that  she  might  conceal  herself  beneath  them  and 
remain  altogether  unknown. 

My  advice,  therefore,  Philothea,  is  that  we 
should  either  not  accustom  ourselves  to  words  of 
humility,  or  else  use  them  with  a  sincere  interior 
sentiment,  conformably  to  what  we  pronounce 
outwardly.  Let  us  never  cast  down  our  eyes  but 
when  we  humble  our  hearts  ;  let  us  not  seem  to 
desire  to  be  the  lowest,  unless  wo  sincerely  desire 
it      I  think  this  rule  so  general  as  to  admit  of  no 


OF    MORE    INTERNAL    HUMILITY.  139 

exception  ;  I  only  add,  that  civility  requires  Ave 
should  sometimes  offer  precedency  to  those  who 
will  doubtless  refuse  it,  and  yet  this  is  neither 
duplicity  nor  false  humility;  for  in  this  case,  as 
the  offer  of  precedency  is  only  the  beginning  of 
honor,  and  since  we  cannot  give  it  them  entirely, 
we  do  well  to  give  them  the  beginning.  I  say, 
though  some  words  of  honor  or  respect  may  not 
seem  strictly  conformable  to  the  truth,  yet  they 
are  sufficiently  so,  provided  the  heart  of  him  that 
pronounces  them  has  a  sincere  intention  to  honor 
and  respect  him  to  whom  they  are  addressed,  for 
although  the  words  signify  with  some  excess  that 
which  we  would  say,  yet  we  do  not  act  wrongly  in 
using  them  when  common  custom  requires  it ; 
however,  I  wish  our  Avords  were  always  as  nearly 
as  possible  suited  to  our  affections,  that  so  we 
might  follow  ;  in  all  and  through  all,  a  cordial 
sincerity  and  candor.  A  man  that  is  truly  humble 
would  rather  another  should  say  to  him  that  he  is 
miserable,  and  that  he  is  nothing,  than  to  say  it 
himself;  at  least,  if  he  knows  that  any  man  says  so 
he  does  not  contradict  it,  but  heartihr  agrees  to  it ; 
for,  believing  it  himself  firmly,  he  is  pleased  that 
others  entertain  the  same  opinion. 

Many  say  that  they  leave  mental  prayer  to  those 
that  are  perfect ;  that,  as  for  themselves,  they  are 
unworthy  to  use  it.  Others  protest  they  dare 
not  communicate  often,  because  they  find  them- 
selves not  sufficiently  pure.  Others  fear  they 
should  bring  disgrace  upon  devotion  if  they 
meddled  with  it,  by  reason  of  their  great  misery 
and  frailty.     Others  refuse  to  employ  their  talents 


140  A    DEVOUT    LIFE. 

in  the  service  of  God  and  their  neighbor,  saying 
they  know  their  own  weakness,  and  fear  they 
should  become  proud  if  they  proved  instruments 
of  any  good ;  and  that,  in  giving  light  to  others, 
they  should  consume  themselves  in  the  flames  of 
vanity.  All  this  is  nothing  but  an  artificial  kind 
of  humility,  false  and  malicious,  whereby  they 
tacitly  and  subtilely  seek  to  find  fault  with  the 
things  of  God  ;  or,  at  the  best,  to  conceal  the  love 
of  their  own  opinion,  humor,  and  sloth,  under  the 
pretext  of  humility.  "  Ask  thee  a  sign  of  the  Lord 
thy  God  either  unto  the  depth  of  hell,  or  to  the 
height  above,"  said  the  prophet  (Isaias  vii.  11) 
to  unhappy  Achaz  ;  and  he  answered,  "I  will  not 
ask,  neither  will  I  tempt  the  Lord."  Oh  !  the 
wicked  man  !  He  would  seem  to  bear  an  extreme 
veverence  to  God,  and  excuses  himself,  under  the 
^olor  of  humility,  from  aspiring  to  that  grace 
which  the  divine  goodness  offers  him  ;  but  does  he 
not  see,  that  when  God  desires  to  give  us  his 
graces,  it  is  pride  to  refuse  them  ;that  the  gifts  of 
God  oblige  us  to  receive  them  ;  and  that  it  is 
humility  to  obey,  and  to  comply  as  nearly  as  Ave 
can  with  his  desires?  The  desire  of  God  is,  that 
we  should  be  perfect,  uniting  ourselves  to  him, 
and  imitating  him  as  nearly  as  possible.  The 
proud  man,  who  trusts  in  himself,  has  just  reason 
not  to  attempt  anything  ;  but  he  that  is  humble  is 
so  much  the  more  courageous,  by  how  much  the 
more  he  acknowledges  his  own  inability  ;  and  the 
more  wretched  he  esteems  himself  the  more  con- 
fident he  becomes  ;  because  he  places  his  whole 
trust  in  God,  who  delights  to  display  his  omnipo- 


OF   MORE    INTERNAL    HUMILITY.  l4l 

tence  in  our  weakness,  and  to  elevate  his  mercy 
upon  our  misery.  We  may  then  humbly  and 
devoutly  presume  to  undertake  all  that  may  be 
judged  proper  for  our  advancement  by  those  thai 
conduct  our  souls. 

To  imagine  we  know  what  we  do  not  know  il 
folly  ;  to  desire  to  pass  for  knowing  that  of  which 
we  are  ignorant  is  an  intolerable  vanity.  For  my 
part,  as  I  would  not  make  a  parade  of  the  knowl- 
edge even  of  that  which  I  know  ;  so,  on  the  other 
hand,  I  would  not  pretend  to  be  ignorant  thereof. 
When  charity  requires  it  we  must  freely  and 
mildly  communicate  to  our  neighbor,  not  only 
what  is  necessary  for  our  instruction,  but,  also, 
what  is  profitable  for  our  consolation  ;  for  humility, 
which  conceals  virtues,  in  order  to  preserve  them, 
discovers  them,  nevertheless,  when  charity  re- 
quires it,  in  order  that  w^e  may  enlarge,  increase, 
and  perfect  them.  In  this  respect  humility 
imitates  a  certain  tree  in  the  Isles  of  Tylos,  that 
at  night  closes  up  her  beautiful  carnation  flowers, 
and  only  opens  them  to  the  rising  sun  ;  and  as  the 
inhabitants  of  the  country  say  that  those  flowers 
sleep  by  night,  so  humility  covers  all  our  virtuous 
and  human  perfections,  and  never  unfolds  them 
except  for  the  sake  of  charity,  which,  being  not  a 
human  and  moral,  but  a  divine  and  heavenly  vir- 
tue, is  the  true  son  of  all  other  virtues,  over  which 
she  ought  always  to  have  dominion.  Hence  we 
may  conclude  that  those  humilities  which  are 
prejudicial  to  charity  are  assuredly  false. 

I  would  neither  pretend  to  be  a  fool  nor  a  wise 
man ;  for  if  humility  forbids  me  to  conceal   my 


142  4.   DEVOUT    LIFE. 

wisdom,  candor  and  sincerity  also  forbid  me  to 
counterfeit  the  fool ;  and  as  vanity  is  opposite  to 
humility,  so  artifice,  affectation,  and  dissimulation 
are  contrary  to  sincerity.  But,  if  some  great  ser- 
vants of  God  have  pretended  to  be  fools,  to  render 
themselves  more  abject  in  the  eyes  of  the  world, 
we  must  admire,  but  not  imitate,  them  ;  for,  having 
had  peculiar  and  extraordinary  motives  that  in- 
duced them  to  this  excess,  no  one  ought  thence  to 
draw  any  consequence  for  himself.  David,  when 
he  danced  and  leaped  before  the  ark  of  the  cove- 
nant with  an  excess  that  ordinary  decency  could 
not  admire,  had  no  design  to  make  the  world  be- 
lieve him  foolish  ;  but,  with  all  simplicity  and 
openness,  he  made  use  of  those  exterior  motions 
to  express  the  extraordinary  and  excessive  joy  he 
felt  in  his  heart ;  and  when  Michol,  his  wife,  re- 
proached him  for  it,  as  an  act  of  folly,  he  did  not 
regret  to  see  himself  vilified  ;  but,  continuing  in  a 
true  and  sincere  manifestation  of  his  joy,  he  testi- 
fied that  he  was  glad  to  be  reproached  for  his  God. 
Wherefore  remember,  Philothea,  that  if,  for  acts  of 
a  true  and  sincere  devotion,  the  world  shall  esteem 
you  mean,  abject,  or  foolish,  humility  will  make 
you  rejoice  at  this  happy  reproach,  the  cause  of 
^vich  is  not  in  you,  but  in  those  that  reproach  you. 


ON   SELF-ABJECTION.  143 

CHAPTER    VI. 

THAT     HUMILITY     MAKES     US     LOVE     OUR     OWN      ABJECTION. 

^  PROCEED  now,  and  tell  you,  Philothea,  that 
A  in  all,  and  through  all,  you  should  love  your 
own  abjection.  But  you  will  ask  me  what  it  is  to 
love  your  own  abjection.  In  Latin  "  abjection" 
signifies  "  humility,"  and  "  humility "  signifies 
"abjection";  so  that  when  our  Lady,  in  her 
sacred  canticle,  says,  that  "  all  generations  should 
call  her  blessed."  because  our  Lord  had  regarded 
the  "humility  of  his  handmaid,"  her  meaning  is, 
that  our  Lord  had  graciously  looked  down  on  her 
abjection,  her  meanness,  and  lowliness,  to  heap  his 
graces  and  favors  upon  her.  Nevertheless,  there 
is  a  difference  between  the  virtue  of  "humility" 
and  our  "  abjection  "  ;  for  our  "  abjection  "  is  the 
lowliness,  meanness,  and  baseness  that  exists  in 
us,  without  our  knowledge  ;  whereas,  the  virtue 
of  "  humility  "  is  a  true  knowledge  and  voluntary 
acknowledgment  of  our  abjection.  Now,  the  main 
point  of  this  humility  consists  in  being  willing, 
not  only  to  acknowledge  our  abjection,  but  in 
loving  and  delighting  in  it ;  and  this,  not  through 
want  of  courage  and  generosity,  but  for  the  greater 
exaltation  of  the  divine  Majesty,  and  holding  our 
neighbor  in  greater  estimation  than  ourselves.  To 
this  I  exhort  you  ;  andf  that  you  may  comprehend 
me  more  clearly,  I  tell  you  that  among  the  evils 
which  we   suffer  some  are  abject,  and  others  hon- 


144  A    DEVOUT    LIFE. 

orable  ;  many  can  easily  accommodate  themselves 
to  those  evils  that  are  honorable,  but  scarce  any 
one  to  such  as  are  abject.  You  see  a  devout  old 
hermit  covered  with  rags  ;  every  one  honors  his 
tattered  habit,  and  compassionates  his  sufferings ; 
but  if  a  poor  tradesman,  or  a  poor  gentleman,  be 
in  the  like  case,  the  world  despises  and  scoffs  at 
him  ;  and  thus  you  see  how  his  poverty  is  abject. 
A  religious  man  receives  a  sharp  reproof  from  his 
superior,  or  a  child  from  his  father,  with  meekness, 
and  every  one  calls  this  mortification,  obedience, 
and  wisdom ;  but  should  a  gentleman  or  lady 
suffer  the  like  from  another,  and  although  it  were 
for  the  love  of  God,  it  is  then  called  cowardice 
and  want  of  spirit.  Behold,  then,  here  another  evil 
that  is  abject.  One  has  a  canker  in  his  arm,  and 
another  in  his  face  ;  the  first  has  only  the  disease, 
but  the  other,  together  with  the  disease,  has  con- 
tempt, disgrace,  and  abjection.  I  say,  then,  that 
we  must  not  only  love  the  evil,  which  is  the  duty 
of  patience,  but  also  embrace  the  abjection,  by 
virtue  of  humility.  There  are,  moreover,  virtues 
which  are  abject,  and  virtues  which  are  honorable. 
Patience,  meekness,  simplicity,  and  even  humility 
itself,  are  virtues  which  worldlings  consider  as 
mean  and  abject  ;  whilst,  on  the  contrary,  they 
hold  prudence,  fortitude,  and  liberality,  in  the 
highest  estimation.  There  are  also  actions  of  one 
and  the  same  virtue,  some  of  which  are  despised 
and  others  honored  ;  to  give  alms,  and  forgive  in- 
juries, are  both  acts  of  charity ;  yet  the  first  is 
honored,  whilst  the  latter  is  despised  in  the  eyes 
of  the  world.     A  young  gentleman  or  lady  whf 


OX    SELF    ABJECTION.  145 

refuses  to  join  in  the  disorders  of  a  debauched 
company,  or  to  talk,  play,  dance,  drink,  or  dress, 
as  the  rest  do,  will  incur  their  scorn  and  censure  ; 
and  their  modesty  will  be  termed  bigotry  or  affec- 
tation ;  to  love  this  is  to  love  our  own  abjection. 

Behold  an  abjection  of  another  kind.  We  go 
to  visit  the  sick  :  if  I  am  sent  to  the  most  miser- 
able, it  will  be  to  me  an  abjection  according  to  the 
world,  for  which  reason  I  will  love  it.  If  I  am 
sent  to  a  person  of  quality,  it  is  an  abjection 
according  to  the  spirit,  for  there  is  not  so  much 
virtue  or  merit  in  it.  and  therefore  I  will  love  this 
abjection.  One  falls  in  the  midst  of  the  street, 
and.  besides  his  fall,  receives  shame  ;  we  must 
love  this  abjection.  There  are  even  faults  which 
have  no  other  ill  in  them  besides  abjection  ;  and 
humility  does  not  require  that  we  should  deliber- 
ately commit  them,  but  that  we  should  not  vex 
ourselves  when  we  have  committed  them.  Such 
are  certain  follies,  incivilities,  and  inadvertencies, 
which  as  we  ought  to  avoid  before  they  are  com- 
mitted, for  the  sake  of  civility  and  discretion  :  so 
when  they  are  committed,  we  ought  to  be  content 
with  the  abjection  we  meet  with,  and  accept  it 
willingly,  for  the  sake  of  practising  humility. 

I  say  yet  more  :  should  I.  through  passion  or 
anger,  have  spoken  any  unbecoming  words, 
wherewith  God  and  my  neighbor  may  have  been 
offended,  I  will  repent,  and  be  sorry  for  the  of- 
fence, and  endeavor  to  make  the  best  reparation 
I  can,  but  yet  will  admit  of  the  abjection,  and  the 
contempt  which  it  has  brought  upon  me  :  and 
could    the    one    be    separated   from    the    other,  I 


146  A    DEVOUT    LIFE. 

would   most   cheerfully   cast   away  the    sin,    and 
humbly  retain  the  abjection. 

But  though  we  love  the  abjection  that  follows 
the  evil,  yet  we  must  not  neglect,  by  just  and 
lawful  means,  to  redress  the  evil  that  caused  it 
especially  when  it  is  of  consequence  ;  as,  for  ex- 
ample, should  I  have  some  disagreeable  disorder 
in  my  face,  I  will  endeavor  to  have  it  cured,  but 
not  with  the  intention  of  forgetting  the  abjection 
I  received  by  it.  If  I  have  been  guilty  of  some 
folly,  which  has  given  no  one  offence,  I  will  give 
no  apology  for  it ;  because,  although  it  were  an 
offence,  yet  it  is  not  permanent ;  I  could  not, 
therefore,  excuse  it,  but  only  with  a  view  to  rid 
myself  of  the  abjection,  which  would  not  be 
agreeable  to  humility.  But  if,  through  inadver- 
tence or  otherwise,  I  should  have  offended  or 
scandalized  any  one,  I  will  repair  the  offence  by 
some  true  excuse  ;  because  the  evil  is  permanent, 
and  charity  obliges  me  to  remove  it.  Besides,  it 
sometimes  happens  that  charity  requires  we  should 
remove  the  abjection  for  the  good  of  our  neighbor, 
to  whom  our  reputation  is  necessary  ;  but  in  such 
a  case,  though  we  remove  the  abjection  from 
before  our  neighbor's  eyes,  to  prevent  scandal,  yet 
must  we  carefully  shut  it  up  in  our  heart  for  its 
edification. 

But  would  you  know,  Philothea,  which  are  the 
best  abjections?  I  tell  you  plainly,  that  those 
are  most  profitable  to  our  souls  and  most  accepta- 
ble to  God  which  befall  us  by  accident,  or  by 
our  condition  of  life  ;  because  we  have  not  chosen 
to  em  ourselves,  but  received  them  as  sent  by  God, 


HOW    TO    PRESERVE    A    GOOD    NAME.  147 

whose  choice  is  always  better  than  our  own.  But 
were  we  to  choose  any,  we  should  prefer  the  great- 
est, and  those  are  esteemed  such  as  are  most 
contrary  to  our  inclinations,  provided  that  they  be 
conformable  to  our  vocation ;  for,  as  I  have 
already  said,  our  own  choice  spoils  or  lessens 
almost  all  our  virtues.  Oh,  who  will  enable  us 
to  say  :  "  I  have  chosen  to  be  an  abject  in  tht* 
house  of  God,  rather  than  to  dwell  in  the  taber- 
nacles of  sinners"?  —  Ps.  lxxxiii.  11.  Xc> 
one  certainly,  Philothea,  but  he  who,  to  exalt  us, 
lived  and  died  in  such  a  manner  as  to  become  the 
reproach  of  men,  and  the  abjection  of  the  people. 
I  have  said  many  things  to  you  which  may  seem 
hard  to  you  in  theory,  but,  believe  mo,  they  will 
be  more  agreeable  than  sugar  or  honey  when  you 
put  them  in  practice. 


3X*JC 


CHAPTER    VII. 

HOW     WE     ARE     TO     PRESERVE     OUR     GOOD     NAME     IN     THE      PRAC- 
TICE    OF     HUMILITY. 

JURAISE,  honor,  and  glory  are  not  given  to 
^^  men  for  every  degree  of  virtue,  but  for  an 
excellence  of  a  virtue  ;  for  by  praise  we  endeavoi 
to  persuade  others  to  esteem  the  excellency  of 
those  whom  we  praise  ;  by  honor  we  testify  that 
we  ourselves  esteem  them  ;  and  glory,  in  my 
opinion,  is  only  a  certain  lustre  of  reputation  that 


148  A   DEVOUT   LITE. 

arises  from  the  concurrence  of  praise  and  honor, 
so  that  honor  and  praise  are  like  precious  stones, 
from  a  collection  of  which  glory  proceeds  like  a 
certain  enamelling.  Now,  humility  not  enduring 
that  we  should  have  any  opinion  of  our  own  excel- 
lence, or  think  ourselves  worthy  to  be  preferred 
before  others,  cannot  permit  that  we  should  seek 
after  praise,  honor,  and  glory,  which  are  only  due 
to  excellence  ;  yet  she  consents  to  the  counsel  of 
the  wise  man,  who  admonishes  us  to  be  careful  of 
our  good  name  (Ecclus.  xli.  15),  because  a  good 
name  is  an  esteem,  not  of  an  excellence,  but  only 
of  an  ordinary  honesty  and  integrity  of  life,  which 
humility  does  not  forbid  us  either  to  acknowledge 
in  ourselves,  or  to  desire  the  reputation  of  it.  It 
is  true,  humility  would  despise  a  good  name  if 
charity  did  not  need  it ;  but,  because  it  is  one  of 
the  foundations  of  human  society,  and  that  without 
it  we  are  not  only  unprofitable,  but  prejudicial  to 
the  public,  by  reason  of  the  scandal  it  would 
receive,  charity  requires,  and  humility  consents, 
that  we  should  desire  it,  and  carefully  preserve 
it. 

Moreover,  as  the  leaves,  which,  in  themselvess 
are  of  little  or  no  value,  are,  nevertheless,  necessary, 
not  only  to  beautify  the  tree,  but  also  to  preserve 
its  }roung  and  tender  fruits  ;  so  a  good  reputation, 
which,  though  of  itself  not  very  desirable,  is,  not- 
withstanding, very  profitable,  not  only  for  the 
ornament  of  life,  but  also  for  the  preservation  of 
virtue,  especially  of  those  virtues  which  are  as  jet 
but  weak  and  tender. 

The  obligation  of  preserving  our  reputation,  and 


HOAV  TO  PRESERVE  A  GOOD  NAME.     149 

of  being  actually  such  as  we  are  thought  to  be, 
urges  a  generous  spirit  forward  with  a  strong  and 
agreeable  impulse.  Let  us,  then,  preserve  our 
virtues,  dear  Philothea,  because  they  are  acceptable 
to  God,  the  sovereign  object  of  all  our  actions. 
But  as  they  who  desire  to  preserve  fruits  are  not 
content  to  cover  them  with  sugar,  but  also  put 
them  into  vessels  that  are  proper  to  keep  them ; 
so,  although  the  love  of  God  be  the  principal  pre- 
server of  our  virtues,  yet  we  may  further  employ 
our  good  name  as  very  profitable  for  that  purpose. 

Yet  we  must  not  be  over-nice  in  regard  to  the 
preservation  of  our  good  name  ;  for  those  who  are 
too  tender  and  sensible  in  this  point  are  like  those 
persons  who,  for  every  slight  indisposition,  take 
physic,  and,  thinking  to  preserve  their  health, 
quite  destroy  it.  Thus,  persons,  by  endeavoring 
to  maintain  their  reputation  so  delicately,  entirely 
lose  it ;  for  by  this  tenderness  they  become  whim- 
sical, quarrelsome,  and  insupportable,  and  thus 
provoke  the  malice  of  detractors. 

The  overlooking  and  despising  of  an  injury  or 
calumny  is,  generally  speaking,  by  far  a  more 
effectual  remedy  than  resentment,  contention,  and 
revenge ;  for  contempt  causes  them  to  vanish ; 
whereas,  if  we  are  angry,  we  seem  to  own  them. 
Crocodiles  hurt  only  those  that  fear  them,  and 
detraction,  those  that  are  vexed  by  it.  An  exces- 
sive fear  of  losing  our  good  name  betrays  a  great 
distrust  of  its  foundation,  which  is  the  truth  of  a 
good  life.  The  inhabitants  of  towns  that  have 
wooden  bridges  over  great  rivers  fear  lest  they 
should  be  carried  away  by  every  little  Hood,  but 


150  A    DEVOUT    LIFE. 

they  that  have  bridges  of  stone  only  apprehend 
extraordinary  inundations  ;  so  they  that  have  a 
soul  solidly  grounded  on  Christian  virtue  despise 
the  overflowing  of  injurious  tongues  ;  but  those 
that  find  themselves  weak  are  disturbed  with  every 
discourse.  In  a  word,  Philothea,  he  that  is  too 
anxious  to  preserve  his  reputation  loses  it ;  and 
that  person  deserves  to  lose  honor  who  seeks  to 
receive  it  from  those  whose  vices  render  them  truly 
infamous  and  dishonorable. 

Reputation  is  but  a  sign  to  point  out  the  resi- 
dence of  virtue  ;  it  is  virtue,  then,  that  must  be 
preferred  in  all  and  through  all;  wherefore,  should 
any  one  call  you  a  hypocrite  because  you  are 
devout,  or  a  coward  because  you  have  pardoned 
an  injury,  laugh  at  him;  for,  although  such  judg- 
ments are  passed  on  us  by  the  weak  and  foolish, 
we  must  not  forsake  the  path  of  virtue,  even  if  we 
were  to  lose  our  reputation,  because  we  must  pre- 
fer the  fruit  before  the  leaves,  viz.,  interior  and 
spiritual  graces  before  all  external  goods.  It  is 
lawful  to  be  jealous,  but  not  an  idolator  of  our 
reputation  ;  and,  as  we  should  not  offend  the  eyes 
of  the  good,  so  we  must  not  strive  to  satisfy  those 
of  the  wicked.  The  beard  is  an  ornament  to  the 
face  of  a  man,  and  the  hair  to  that  of  a  woman  ; 
if  the  beard  be  plucked  from  the  chin,  and  tha  hair 
from  the  head,  it  will  hardly  grow  again  ;  but  if 
it  be  only  cut,  nay,  though  it  be  shaved  close,  it 
will  soon  be  renewed,  and  grow  stronger  and 
thicker  than  ever;  so,  although  our  reputation  be 
cut,  or  even  shaved  by  the  tongues  of  detractors, 
which  David  compares  to  sharp  razors,  we  must 


HOW    TO    PRESERVE    A    GOOD    NAME.  151 

not  make  ourselves  uneasy,  for  it  will  soon  shoot 
forth  again,  not  only  as  fair  as  before,  but  much 
more  firm  and  durable.  But  if  our  vices  and 
wicked  course  of  life  take  away  our  reputation,  it 
will  hardly  return,  because  it  is  pulled  up  by  the 
root  ;  for  the  root  of  a  good  name  are  virtue  and 
probity,  which,  as  long  as  they  remain  in  us,  can 
always  recover  the  honor  due  to  it. 

If  any  vain  conversation,  idle  habit,  fond  love, 
or  custom  of  frequenting  improper  company  blast 
our  reputation,  we  must  forsake  these  gratifications 
because  our  good  name  is  of  more  value  than  such 
vain  contentments.  But  if,  for  the  exercise  of 
piety,  the  advancement  of  devotion,  or  our  progress 
towards  heaven,  men  grumble,  murmur,  and  speak 
evil  of  us,  let  us  leave  these,  like  curs,  to  bark  at 
the  moon  ;  for  should  they,  at  any  time,  be  able 
to  cast  an  aspersion  on  our  good  name,  and  by 
that  means  cut  and  shave  the  beard  of  our  reputa- 
tion, it  will  quickly  spring  up  again,  and  the  razoi 
of  detraction  will  be  as  advantageous  to  our  honor 
as  the  pruning-knife  to  the  vine,  which  makes  it 
abound  and  multiply  in  fruit. 

Let  us  incessantly  fix  our  eyes  on  Jesus  Christ 
crucified,  and  proceed  in  his  service  with  ''onfidence 
and  sincerity,  but  yet  with  wisdom  and  discretion  ; 
he  will  be  the  protector  of  our  reputation  ;  and, 
should  he  sutler  it  to  be  taken  from  us,  it  will  be 
either  to  restore  it  with  advantage,  or  to  make  us 
profit  in  holy  humility,  one  ounce  of  which  is 
preferable  to  ten  thousand  pounds  of  honors.  Are 
we  blamed  unjustly,  let  us  peaceably  oppose  truth 
against  calumny  ;  does  the  calumny  continue,  let 


152  A    DEVOUT    LITE. 

as  also  continue  to  humble  ourselves,  resigning 
our  reputation,  together  with  our  soul,  into  the 
hands  of  God  ;  we  cannot  secure  it  better.  Let 
us  serve  God  in  evil  and  in  good  report  ( 2  Cor.  vi. ) , 
according  to  the  example  of  St.  Paul,  that  we  may 
say  with  David  (Ps.  xviii.)  :  "For  thy  sake,  O 
Lord,  I  have  borne  reproach,  and  shame  hath 
covered  my  face."  I  except,  nevertheless,  certain 
crimes,  so  horrid  and  infamous,  that  no  man  ought 
to  suiter  the  false  imputation  of  them,  if  he  can 
justly  acquit  himself;  and  also  certain  persons,  on 
whose  reputation  depends  the  edification  of  many  ; 
for.  in  these  cases,  according  to  the  opinion  of 
divines,  we  must  quietly  seek  a  reparation  of  the 
wrong  received. 


CHAPTER    VIII. 

OF     MEEKNESS     TOWARDS     OUR     NEIGHBOR,     AND     REMEDIES 
AGAINST     ANGER 

•fjYHE  holy  chrism,  which,  by  apostolical  tradition, 
<^s  we  use  in  the  Church  of  God  for  confirmations 
and  consecrations,  is  composed  of  oil  of  olives 
mingled  with  balm,  which,  amongst  other  things, 
represents  to  us  the  two  favorite  and  well-beloved 
virtues  which  shone  forth  in  the  sacred  person  of 
our  Lord,  and  which  he  has  strenuously  recom- 
mended to  us  ;  as  if  by  them  our  hearts  ought  to 
be  in  a  particular  manner  consecrated  to  his 
service,  and  dedicated  +o  his  imitation.     "Learn 


MEEKNESS    TOWARDS    OUR    NEIGHBOR.  153 

of  me,"  says  he,  "for  I  am  meek  and  humble  of 
heart."  (Matt.  xii.  29.)  "Humility"  perfects  us 
with  respect  to  God  ;  and  "  meekness,"  with  regard 
to  our  neighbor.  The  balm,  which,  as  I  have 
before  observed,  always  sinks  beneath  all  other 
liquors,  represents  humility  ;  and  the  oil  of  olives, 
that  swims  above,  represents  meekness  and  mild- 
ness, which  surmount  all  things,  and  excel 
amongst  virtues,  as  being  the  flower  of  charity, 
which,  according  to  St.  Bernard,  is  then  in  its 
perfection,  when  it  is  not  only  patient,  but  also 
meek  and  mild.  But  take  care,  Philothea,  that 
this  mystical  chrism,  compounded  of  meekness  and 
humility,  be  within  your  heart,  for  it  is  one  of  the 
great  artitices  of  the  enemy  to  make  many  deceive 
themselves  with  the  expressions  and  exterior  ap- 
pearance of  these  two  virtues,  who,  not  exam- 
ining thoroughly  their  interior  affections,  think 
themselves  to  be  humble  and  meek  ;  whereas,  in 
effect,  there  are  no  virtues  to  which  they  have  less 
pretensions.  This  may  be  easily  discovered,  for, 
notwithstanding  all  their  ceremonious  mildness 
and  humility,  at  the  least  cross  word,  or  smallest 
injury,  they  exhibit  an  unparalleled  arrogance. 
It  is  said  that  those  who  have  taken  the  preserva- 
tive which  is  commonly  called  "the  grace  of  St. 
Paul,"  do  not  swell  when  they  are  bitten  and  stung 
by  a  viper,  provided  the  preservative  be  of  the 
best  sort ;  in  like  manner,  when  humility  and 
meekness  are  good  and  true,  they  preserve  us 
from  that  swelling  and  burning  heat  which  injuries 
are  wont  to  raise  in  our  hearts.  But  if,  being 
stung  and  bitten  by  detractors  and  enemies,  we 


154  A   DEVOUT   LIFE. 

swell,  and  are  enraged,  it  is  a  certain  sign  that 
neither  our  humility  nor  meekness  is  true  and 
sincere,  but  only  apparent  and  artificial. 

That  holy  and  illustrious  patriarch  Joseph, 
sending  back  his  brethren  from  Egypt  to  his 
father's  house,  gave  them  this  only  advice  :  "Be 
not  angry  with  one  another  by  the  way."  Gen.  xlv. 
29.  I  say  the  same  to  you,  Philothea  ;  this  wretched 
life  is  but  a  journey  to  the  happy  life  to  come  ; 
let  us  not,  then,  be  angry  with  each  other  by  the 
way,  but  rather  march  on  with  the  troop  of  our 
brethren  and  companions  meekly,  peaceably,  and 
lovingly ;  nay,  I  say  to  you,  absolutely  and  with- 
out exception,  be  not  angry  at  all  if  it  be  possible, 
and  admit  no  pretext  whatsoever  to  open  the  gate 
of  your  heart  to  so  destructive  a  passion ;  for  St. 
James  tells  us  positively,  and  without  reservation, 
"The  anger  of  man  works  not  the  j-ustice  of  God." 
St.  James  ii.  20.  We  must,  indeed,  resist  evil,  and 
restrain  the  vices  of  those  that  are  under  our 
charge  constantly  and  courageously,  but  yet  with 
meekness  and  compassion.  Nothing  so  soon 
appeases  the  enraged  elephant  as  the  sight  of  *. 
little  lamb,  and  nothing  so  easily  breaks  the  forct 
of  a  cannon-shot  as  wool.  We  do  not  value  so 
much  the  correction  which  proceeds  from  passion, 
though  it  be  accompanied  with  reason,  as  that 
which  proceeds  from  reason  alone  ;  for  the  reasona- 
ble soul,  being  naturally  subject  to  reason,  is 
never  subject  to  passion  but  through  tyranny ; 
and,  therefore,  when  reason  is  accompanied  by 
passion,  she  makes  herself  odious,  her  just 
government   being  debased  by  the  fellowship  of 


MEEKNESS    TOWARDS    OUR    NEIGHBOR.  15^ 

tyranny.  Princes  do  honor  to  their  people,  and 
make  them  rejoice  exceedingly,  when  they  visit 
them  with  a  peaceable  train  ;  but  when  they  come 
at  the  head  of  armies,  though  it  be  for  the  common 
good,  their  visits  are  always  disagreeable;  for 
although  they  cause  military  discipline  to  be 
rigorously  observed  among  their  soldiers,  yet  they 
can  never  do  it  so  effectually  but  that  some  disor- 
ders will  always  happen,  by  which  the  peasant 
will  be  a  sufferer.  In  like  manner,  as  long  as 
reason  rules,  and  peaceably  exercises  chastise- 
ments, corrections,  and  reprehensions,  although 
severely  and  exactly,  every  one  loves  and  approves 
it;  but  when  she  brings  anger,  passion,  and  rage, 
which  St.  Austin  calls  her  soldiers,  along  with 
her,  she  rather  makes  herself  feared  than  loved, 
and  even  her  own  disordered  heart  is  always  the 
sufferer.  "It  is  better,"  says  the  same  St.  Austin, 
writing  to  Profuturus,  "  to  deny  entrance  to  just 
and  reasonable  anger,  than  to  admit  to  it,  be  it 
ever  so  little ;  because,  being  once  admitted,  it  is 
with  difficulty  driven  out  again  ;  for  it  enters  as  a 
little  twig,  and  in  a  moment  becomes  a  beam  ;  and 
if  it  can  but  once  gain  the  night  of  us,  and  the  sun 
set  upon  it,  which  the  apostle  forbids,  it  turns  into 
a  hatred,  from  which  we  have  scarce  any  means  to 
rid  ourselves  ;  for  it  nourishes  itself  under  a  thou- 
sand false  pretexts,  since  there  was  never  an  angry 
man  that  thought  this  anger  unjust. 

It  is  better,  then,  to  attempt  to  find  the  way 
to  live  without  anger,  than  pretend  to  make  a 
moderate  and  discreet  use  of  it ;  and  when,  through 
our  imperfections  and    frailty,   we  find  ourselves 


156  A   DEVOUT  LIFE. 

surprised,  it  is  better  to  drive  it  away  speedily 
than  enter  into  a  parley ;  for,  if  we  give  it  ever  so 
little  leisure,  it  will  become  mistress  of  the  place, 
like  the  serpent,  who  easily  draws  in  his  whole 
bod}r  where  he  can  once  get  in  his  head. 

But  how  shall  I  banish  it?  you  may  say. 
You  must,  my  dear  Philothea,  at  the  first  alarm, 
speedily  muster  your  forces ;  not  violently,  not 
tumultuously,  but  mildly,  and  yet  seriously;  for 
as  we  hear  the  ushers  in  public  halls  and  courts 
of  justice  crying  Silence,  make  more  noise  than 
the  whole  assembly ;  so  it  frequently  happens 
that,  by  endeavoring  with  violence  to  restrain  our 
anger,  we  stir  up  more  trouble  in  our  heart  than 
wrath  has  excited  before ;  and  the  heart,  being 
thus  agitated,  can  be  no  longer  master  of  itself. 
After  this  meek  effort  practise  the  advice  which 
St.  Austin,  in  his  old  age,  gave  the  young  bishop 
Auxilius.  Do,  says  he,  that  which  a  man  should 
do,  if  that  befall  you  of  which  the  man  of  God 
speaks  in  the  Psalms  :  "  My  eye  is  troubled  with 
wrath."  Ps.  xxx.  Have  recourse  to  God,  crying 
out,  "  Have  mercy  on  me,  O  Lord  !  "  that  he  may 
stretch  forth  his  right  hand  to  repress  your  anger. 
I  mean  we  must  invoke  the  assistance  of  God, 
when  we  find  ourselves  excited  to  wrath,  in  imi- 
tation of  the  apostles  when  they  were  tossed  by 
the  wind  and  the  stonn  upon  the  waters  ;  for  he 
will  command  our  passions  to  cease,  and  a  great 
calm  shall  ensue.  But  the  prayer  which  is 
made  against  present  and  pressing  anger  must 
always  be  performed  calmly,  and  not  violently ; 
^nd   they  must  be  observed    in  all  the  remedies 


MEEKNESS    TOWARDS    OUR    NEIGHBOR.         157 

against  this  evil.  Moreover,  as  soon  as  ever 
you  perceive  yourself  guilty  of  an  act  of  wrath, 
repair  the  fault  immediately,  by  an  act  of  meek- 
ness towards  the  same  person  against  whom  you 
were  angry.  For,  as  it  is  a  sovereign  remedy 
against  a  lie,  to  contradict  it  upon  the  spot,  as 
soon  as  we  perceive  we  have  told  it,  so  we  must 
repair  anger  instantly  by  a  contrary  act  of  meek- 
ness ;  for  fresh  wounds  are  most  easily  cured. 

Again,  when  your  mind  is  in  a  state  of  tran- 
quillity, supply  yourself  with  meekness,  speaking 
all  3^0111*  words,  and  doing  all  your  actions,  little 
and  great,  in  the  mildest  manner  possible,  calling 
to  mind,  that  as  the  Spouse  in  the  Canticles  has 
not  only  honey  in  her  lips,  on  her  tongue,  and  in 
her  breast,  but  milk  also,  so  we  must  not  only 
have  our  words  sweet  towards  our  neighbor,  but 
also  our  whole  breast ;  that  is  to  say,  the  whole 
interior  of  our  soul ;  neither  must  we  have  the 
aromatic  and  fragrant  sweetness  of  honey  only, 
viz.,  the  sweetness  of  civil  conversation  with 
strangers,  but  also  the  sweetness  of  milk  amongst 
our  family  and  neighbors  ;  in  which  those  greatly 
fail,  who  in  the  street  seem  to  be  angels,  and  in 
their  houses  demons. 


158  A   DEVOUT   LIFE. 

CHAPTER     IX. 

OF    MEEKNESS    TOWARDS    OURSELVES. 


fjllENE  of  the  best  exercises  of  meekness  we  can 
^^  perform  is  that  of  which  the  subject  is 
within  ourselves,  in  never  fretting  at  our  own 
imperfections,  for  though  reason  requires  that  we 
should  be  sorry  when  we  commit  any  fault,  yet 
we  must  refrain  from  that  bitter,  gloomy,  spiteful, 
and  passionate  displeasure,  for  which  many  are 
greatly  to  blame,  who,  being  overcome  by  anger, 
are  angry  for  having  been  angry,  and  vexed  to  see 
themselves  vexed ;  for  by  this  means  they  keep 
their  heart  perpetually  steeped  in  passion;  and, 
though  it  seems  as  if  the  second  anger  destroyed 
the  first,  it  serves,  nevertheless,  to  open  a  passage 
for  fresh  anger  on  the  first  occasion  that  shall 
present  itself.  Besides,  this  anger  and  vexation 
against  ourselves  tend  to  pride,  and  flow  from  no 
other  source  than  self-love,  which  is  troubled  and 
disquieted  to  see  itself  imperfect.  We  must  be 
displeased  at  our  faults,  but  in  a  peaceable,  set- 
tled, and  firm  manner ;  for,  as  a  judge  punishes 
malefactors  much  more  justly  when  he  is  guided 
in  his  decisions  by  reason,  and  proceeds  with  the 
spirit  of  tranquillity,  than  when  he  acts  with 
violence  and  passion  (because,  judging  in  passion, 
he  does  not  punish  the  faults  according  to  their 
enormity,  but  according  to  his  passion),  so  we 
correct    ourselves    much    better   by    a    calm   and 


MEEKNESS    TOWARDS    OURSELVES.  15 V 

steady  repentance,  than  by  that  which  is  harsh, 
turbulent,  and  passionate ;  for  repentance  exer- 
cised with  violence  proceeds  not  according  to 
the  quality  of  our  faults,  but  according  to  our  in- 
clinations. For  example,  he  that  affects  chastity 
will  vex  himself  beyond  all  bounds  at  the  least 
fault  he  commits  against  that  virtue,  and  will  but 
laugh  at  a  gross  detraction  he  shall  have  been 
guilty  of;  on  the  other  hand,  he  that  hates  de- 
traction torments  himself  for  a  slight  murmur, 
and  makes  no  account  of  a  gross  fault  committed 
against  chastity  ;  and  so  of  others.  Now,  all  this 
springs  from  this  source,  that  these  men,  in  the 
judgment  of  their  conscience,  are  not  guided  by 
reason,  but  by  passion. 

Believe  me,  Philothea,  as  the  mild  and  affec- 
tionate reproofs  of  a  father  have  far  greater  power 
to  reclaim  his  child  than  rage  and  passion ;  so 
when  we  have  committed  any  fault,  if  we  repre- 
hend our  heart  with  mild  and  calm  remonstrances, 
having  more  compassion  for  it  than  passion 
against  it,  sweetly  encouraging  it  to  amendment, 
the  repentance  it  shall  conceive  by  this  means 
will  sink  much  deeper,  and  penetrate  it  more 
effectually,  than  a  fretful,  injurious,  and  stormy 
repentance. 

If,  for  example,  I  had  formed  a  strong  resolu- 
tion not  to  yield  to  the  sin  of  vanity,  and  yet  had 
fallen  into  it,  I  would  not  reprove  my  heart  after 
this  manner  :  "Art  thou  not  wretched  and  abomi- 
nable, that,  after  so  many  resolutions,  hast  suf- 
fered thyself  to  be  thus  carried  away  by  vanity  ? 
Die    with    shame ;    lift   up  no    more  thy  eyes   to 


160  A    DEVOUT    LIFE. 

heaven,  blind,  impudent  traitor  as  thou  art,  a 
rebel  to  thy  God  ;  "  but  I  would  correct  it  thus, 
rationally  saying,  by  way  of  compassion  :  "  Alas, 
my  poor  heart,  behold  we  are  fallen  into  the  pit 
we  had  so  firmly  resolved  to  avoid  !  "Well,  let  us 
rise  again,  and  quit  it  forever ;  let  us  call  upon 
the  mercy  of  God,  and  hope  that  it  will  assist  us 
to  be  more  constant  for  the  time  to  come,  and  let 
us  enter  again  the  path  of  humility.  Let  us  be  en- 
couraged ;  let  us  from  this  day  be  more  upon  our 
guard  ;  God  will  help  us  ;  we  shall  do  better ; " 
and  on  this  reprehension  I  would  build  a  firm  and 
constant  resolution  never  more  to  relapse  into 
that  fault,  using  the  proper  means  to  avoid  it  by 
the  advice  of  my  director. 

However,  if  airy  one  should  find  his  heart  not 
sufficiently  moved  with  this  mild  manner  of  rep- 
rehension, he  may  use  one  more  sharp  and  severe, 
to  excite  it  to  deeper  confusion,  provided  that  he 
afterwards  closes  up  all  his  grief  and  anger  with 
a  sweet  and  consoling  confidence  in  God,  in  imita- 
tion of  that  illustrious  penitent,  who,  seeing  his 
soul  afflicted,  raised  it  up  in  this  manner,  Ps. 
xliii.  5  :  f?  Why  art  thou  sad,  O  my  soul,  and 
why  dost  thou  disquiet  me?  Hope  in  God,  for  I 
will  still  give  praise  to  him,  who  is  the  salvation 
of  my  countenance,  and  my  God." 

Raise  up  your  heart,  then,  again  whenever  it 
falls,  but  fairly  and  softly;  humbling  yourself 
before  God,  through  the  knowledge  of  your  own 
misery,  but  without  being  surprised  at  your  fall, 
for  it  is  no  wonder  that  weakness  should  be  weak, 
or  misery  wretched  :  detest,  nevertheless,  with  all 


AGAINST    AXXIETY    AND    SOLICITUDE.  161 

four  power,  the  offence  God  has  received  from 
you,  and  return  to  3'our  way  of  virtue,  which  you 
had  forsaken,  with  great  courage  and  confidence 
in  his  mercy. 


3>^« 


CHAPTER    X. 

THAT  WE  MUST  TREAT  OF  OUR  AFFAIRS  WITH    DILIGENCE,   BUT   WITH. 
OUT   EAGERNESS  OR  SOLICITUDE. 

TjTliE  care  and  diligence  with  which  we  should 
^^  attend  to  our  concerns  must  never  be  con- 
founded with  anxiety  and  solicitude.  The  angels 
are  careful  of  our  salvation,  and  procure  it  with 
diligence,  yet  they  are  never  agitated  by  anxiety 
and  solicitude ;  for  care  and  diligence  naturally 
result  from  their  charity,  whereas  solicitude  and 
anxiety  are  utterly  incompatible  with  their  fe- 
licity ;  because  the  former  may  be  accompanied 
by  a  calm  and  tranquil  state  of  mind,  whereas 
the  latter  never  can. 

Be  careful  and  attentive,  then,  O  Philothea ! 
to  all  those  affairs  which  God  has  committed  to 
your  care,  for  such  a  disposition  in  you  is  agree- 
able to  the  will  of  his  divine  Majesty,  without 
suffering  your  care  and  attention  to  degenerate 
into  inquietude  or  anxiety  ;  be  not  flurried  about 
them,  for  an  over-solicitude  disturbs  the  reason 
and  judgment,  and  prevents  us  from  doing  that 
properly  for  the  execution  of  Avhich  we  are  so 
eao-er  and  anxious. 


162  A   DEVOUT    LIFE. 

When  our  Lord  reprehended  Martha,  he  said : 
"  Martha,  Martha,  thou  art  solicitous,  and  art 
troubled  about  many  things.  You  must  here 
observe,  that  she  would  not  have  been  "troubled," 
had  she  been  but  merely  diligent ;  but,  being 
over-concerned  and  disquieted,  she  hurried  fold 
troubled  herself,  and  therefore  received  this  rep- 
rehension from  our  Lord.  As  rivers,  that  fiow 
slowly  through  the  plains,  bear  large  boats  and 
rich  merchandise  ;  and  the  rain,  which  falls  gently 
in  the  open  fields,  makes  them  fruitful  in  grass  and 
corn ;  or,  as  torrents  and  rivers,  which  run 
rapidly,  and  overflow  the  grounds,  ruin  the 
bordering  country,  and  render  it  unprofitable  foj 
culture  ;  so,  in  like  manner,  vehement  and  tem- 
pestuous rains  spoil  the  fields  and  meadows. 
That  work  is  never  well  executed  which  is  done 
with  too  much  eagerness  and  hurry.  We  must  listen 
leisurely,  according  to  the  proverb.  "  He  that  is 
in  haste,"  says  Solomon,  Prov.  xix.  2,  "is  in 
danger  of  stumbling."  We  perforin  our  actions 
soon  enough  when  we  perforin  them  well.  As 
drones,  although  they  make  more  noise,  and  are 
more  eager  at  work  than  bees,  make  only  wax, 
and  no  honey,  so  they  that  hurry  themselves  with 
a  tormenting  anxiety,  and  eager  solicitude,  never 
do  much,  and  the  little  they  do  perform  is  never 
very  profitable. 

As  flies  do  not  trouble  us  by  their  strength,  but 
by  their  multitudes,  so  affairs  of  importance  give 
us  not  so  much  trouble  as  trifling  ones,  when  they 
are  in  great  number.  Undertake,  then,  all  your 
affairs  with  a  calm  and  peaceable  mind,  and  en- 


AGAINST    ANXIETY    AND    SOLICITUDE.  163 

deavor  to  despatch  them  in  order,  one  after  an- 
other ;  for,  if  you  make  an  effort  to  do  them  all  at 
once,  or  in  disorder,  your  spirit  will  be  so  over- 
charged and  depressed,  that  it  will  probably  sink 
under  the  burden  without  effecting  anything. 

In  all  your  affairs  rely  wholly  on  Divine  Provi- 
dence, through  which  alone  you  must  look  for 
success ;  labor,  nevertheless,  quietly  on  your 
part,  to  cooperate  with  its  designs,  and  then  you 
may  be  assured,  if  you  trust,  as  you  ought,  in 
God,  the  success  which  shall  come  to  you  shall 
be  always  that  which  is  the  most  profitable  for 
you,  whether  it  appear  good  or  bad,  according 
to  your  private  judgment.  Imitate  little  chil- 
dren, who,  as  they  with  one  hand  hold  fast  by 
their  father,  with  the  other  gather  strawberries  or 
blackberries  along  the  hedges ;  so  you,  gathering 
and  handling  the  goods  of  this  world  with  one 
hand,  must  with  the  other  always  hold  fast  the 
hand  of  your  heavenly  Father,  turning  yourself 
towards  him,  from  time  to  time,  to  see  if  your 
actions  or  occupations  be  pleasing  to  him ;  but, 
above  all  things,  take  heed  that  you  never  leave 
his  protecting  hand,  nor  think  to  gather  more; 
for,  should  he  forsake  you,  you  will  not  be  able  to 
go  a  step  further  without  falling  to  the  ground. 
My  meaning  is,  Philothea,  that  amidst  those  or- 
dinary affairs  and  occupations,  that  require  not  so 
earnest  an  attention,  you  should  look  more  on 
God  than  on  them  ;  and  when  they  are  of  such 
importance  as  to  require  your  whole  attention, 
that  then,  also,  you  should  look,  from  time  to  time, 
towards  God,  like  mariners,  who.,  to  arrive  at  tie 


i64  A   DEVOUT   LIFE. 

port  to  which  they  are  bound,  look  more  up 
towards  heaven  than  down  on  the  sea  on  which 
they  sail ;  thus  will  God  work  with  you,  in  }rou, 
and  for  you,  and  your  labor  shall  be  followed  witi 
consolation. 

CHAPTER   XI. 

OF   OBEDIENCE. 

jf^HARITY  alone  can  place  us  in  perfection,  but 
^^obedience,  chastity,  and  poverty,  are  the  three 
principal  means  to  attain  to  it.  Obedience  con- 
secrates our  heart ;:  chastity,  our  body  ;  and  poverty, 
our  means,  to  the  love  and  service  of  God.  These 
three  branches  of  the  spiritual  cross  are  grounded 
on  a  fourth,  viz.,  humility.  I  shall  say  nothing  of 
these  three  virtues,  as  they  are  solemnly  vowed, 
because  this  subject  concerns  the  religious  only  ; 
nor  even  as  they  are  simply  vowed  :  for  though  a 
vow  gives  many  graces  and  merits  to  virtues,  yet, 
to  make  us  perfect,  it  is  not  necessary  they  should 
be  vowed,  provided  they  be  observed.  For  though 
being  vowed,  and  especially  solemnly,  they  place 
a  man  in  the  state  of  perfection ;  yet  to  arrive 
at  perfection  itself,  it  suffices  that  they  be  ob- 
served :  there  being  a  material  difference  betwixv 
the  state  of  perfection  and  perfection  itself;  since 
all  bishops  and  religious  are  in  the  state  of  per- 
fection ;  and  yet,  alas !  all  are  not  arrived  at 
perfection    itself,  as    is    too  plainly    tc    be    seen 


OF   OBEDIENCE.  165 

Let  us  endeavor,  then,  Philothea,  to  practise  well 
these  virtues,  each  one  according  to  his  vocation  ; 
for  though  they  do  not  place  us  in  the  state  of 
perfection,  yet  they  will  make  us  perfect ;  and, 
indeed,  every  one  is  obliged  to  practise  them, 
though  not  all  after  the  sime  manner. 

There  are  two  sorts  of  obedience,  the  one  nec- 
essary, the  other  voluntary.  By  that  which  is 
necessary,  you  must  obey  your  ecclesiastical 
superiors,  as  the  Pope,  the  Bishop,  the  Parish 
Priest,  and  such  as  are  commissioned  by  them  ;  as 
also  your  civil  superiors,  such  as  your  Prince, 
and  the  magistrates  he  has  established  for  admin- 
istering justice  ;  and,  finally,  your  domestic  su- 
periors, viz.,  your  father  and  mother,  master  and 
mistress.  Now,  this  obedience  is  called  necessary, 
because  no  mar  can  exempt  himself  from  the 
duty  of  obeying  his  superiors,  God  having  placed 
them  in  authority  to  command  and  govern,  each 
in  the  department  that  is  assigned  to  him.  You 
must,  then,  of  necessity  obey  their  commands  ;  but, 
to  be  perfect,  follow  their  counsels  also,  nay,  even 
their  desires  and  inclinations,  so  far  as  charity  and 
discretion  will  permit.  Obey  them  when  they  ordei 
that  which  is  agreeable,  as  to  eat,  or  to  take  your 
recreation  ;  for  though  there  seems  no  great  virtue 
to  obey  on  such  occasions,  yet  it  would  be  a 
great  vice  to  disobey.  Obey  them  in  things 
indifferent,  as  to  wear  this  or  that  dress  ;  to  go 
one  way  or  another;  to  sing  or  to  be  silent;  and 
this  will  be  a  very  commendable  obedience.  Obey 
them  in  things  hard,  troublesome,  and  disagreeable  ; 
and  thip  will  be  a   perfect  obedience.     Obey,  in 


166  A    DEVOUT    LIFE. 

fine,  meekly,  without  reply ;  readily,  without 
dela}' ;  cheerfully,  without  repining  ;  and,  above  all, 
obey  lovingly,  for  the  love  of  him,  who,  through 
his  love  for  us,  made  himself  obedient  unto  death, 
even  to  the  death  of  the  cross,  and  who,  as  St. 
Bernard  says,  rather  chose  to  part  with  his  life 
than  his  obedience. 

That  you  may  learn  effectually  to  obey  your 
superiors,  condescend  easily  to  the  will  of  your 
equals,  yielding  to  their  opinions  m  what  is  not  sin. 
without  being  contentious  or  obstinate.  Accommo- 
date yourself  cheerfully  to  the  desires  of  you? 
inferiors,  as  far  as  reason  will  permit ;  nevei 
exercise  an  imperious  authority  over  them  so  long 
as  they  are  good.  It  is  an  illusion  to  believe  that 
we  should  obey  with  ease  if  we  were  religious, 
when  we  feel  ourselves  so  backward  and  stubborn 
in  what  regards  obedience  to  those  whom  God  has 
placed  ovei   us. 

We  call  that  obedience  voluntary  to  which  we 
oblige  ourselves  by  our  own  choice,  and  which  is 
not  imposed  on  us  by  another.  YVe  do  not  com- 
monly choose  our  prince,  our  bishop,  our  father 
or  mother  ;  and  even  wives,  many  times,  do  not 
choose  their  husbands  ;  but  we  choose  our  con- 
fessor and  director.  H,  then,  in  choosing  we  make 
a  vow  to  obey,  as  the  holy  mother  Terexa  did,  who, 
as  has  been  already  observed,  besides  her  obe- 
dience, solemnly  vowed  to  the  superior  of  her 
order,  bound  herself  by  a  simple  vow,  to  obey 
father  Gratian  ;  or  if,  without  a  vow  Ave  dedicate 
ourselves  to  the  obedience  of  any  one,  this  obe- 
dience is  always  called  voluntary,  on  account  of 


ON   CHASTITY.  1S7 

its  being  grounded  on  our  own  free  will  and 
choice. 

We  must  obey  every  one  of  our  superiors, 
according  to  the  charge  he  has  over  us.  In 
political  matters  we  must  obey  our  prince ;  in 
ecclesiastical,  our  prelates  ;  in  domestic,  our  father, 
master,  or  husband ;  and,  in  what  regards  the 
private  conduct  of  the  soul,  our  ghostly  father,  or 
director. 

Request  your  ghostly  father  to  order  you  all 
the  actions  of  piety  you  are  to  perform,  in  order 
that  they  may  acquire  a  double  value  ;  the  one  of 
themselves,  because  they  are  works  of  piety  ;  the 
other  of  obedience  to  his  commands,  and  in  virtue 
of  which  they  are  performed.  Happy  are  the 
obedient,  for  God  will  never  suffer  them  to  go- 
astray. 

CHAPTER  XIL 

OF  THE  NECESSITY  OF  CHASTITY. 

SjpHASTITY,  the  lily  of  virtues,  makes  men 
*^)  almost  equal  to  angels.  Nothing  is  beautiful 
but  what  is  pure,  and  the  purity  of  men  is  chastity. 
Chastity  is  called  honesty,  and  the  possession  of 
it  honor  ;  it  is  also  named  integrity,  and  the 
opposite,  vice,  corruption.  In  short,  it  has  its 
peculiar  glory,  to  be  the  fair  and  unspotte^  virtue 
of  both  soul  and  body. 

It  is  nevei  lawful  to  draw  an  impure  pleasure 


168  A    DEVOUT   LIFE. 

from  our  bodies  in  any  manner  whatsoevei,  ex- 
cept in  lawful  marriage,  the  sanctity  of  which 
may,  by  a  just  compensation,  repair  the  damage 
we  receive  in  that  delectation  ;  and  yet,  even  in 
marriage  itself,  the  honesty  of  the  intention  must 
be  observed,  to  the  end  that,  if  there  be  any 
indecency  in  the  pleasure  that  is  taken,  there 
may  be  nothing  but  honesty  in  the  will  that 
takes    it. 

The  chaste  heart  is  like  the  mother-pearl,  that 
can  receive  no  drop  of  water  but  such  as  comes 
from  heaven  ;  for  it  can  accept  of  no  pleasure 
but  that  of  marriage,  which  is  ordained  from 
heaven ;  out  of  which  it  is  not  allowed  so  much 
as  to  think  of  it,  so  as  to  take  a  voluntary  and 
deliberate  delight  in  the  thought. 

For  the  first  degree  of  this  virtue,  Philothea, 
beware  of  admitting  any  kind  of  forbidden  pleas- 
are,  as  all  those  are  which  are  taken  out  of,  or 
even  in,  marriage,  when  they  are  taken  contrary 
to  the  rule  of  marriage.  For  the  second,  refrain 
as  much  as  is  possible  from  all  unprofitable  and 
superfluous  delights,  although  lawful  and  per- 
mitted. For  the  third,  set  not  your  affection  on 
pleasures  and  delights  which  are  ordained  and 
commanded  ;  for  though  we  must  take  these  de- 
lectations that  are  necessary,  I  mean  tho>e  which 
concern  the  end  and  institution  of  holy  matrimony, 
yet  we  must  never  set  our  heart  and  mind  upon 
them. 

As  to  the  rest,  every  one  stands  in  great  need 
of  this  virtue.  They  that  are  in  the  state  of 
^dowhood  ouorht  to  have  a  courageous  chast?t»-'. 


ON    CHASTITY.  lOV 

to  despise  not  only  present  or  future  objects,  but 
to  resist  also  the  impure  imaginations  which  for- 
mer pleasures,  lawfully  received  in  marriage,  may 
produce  in  their  minds,  which  on  this  account 
are  more  susceptible  of  unclean  allurements.  For 
this  cause  St.  Austin  admires  the  purity  of  his 
friend  Alipius,  who  had  wholly  forgotten  and 
despised  the  pleasures  of  the  tlesh,  of  which, 
nevertheless,  he  had  some  experience  in  his  youth. 

In  effect,  as  when  fruits  are  entire  and  sound, 
they  may  be  preserved,  some  in  straw,  some  in 
sand,  and  some  in  their  own  leaves,  but  being 
once  cut  or  bruised,  it  is  almost  impossible  to 
preserve  them  but  by  honey  and  sugar,  in  the 
form  of  sweetmeats  ;  so  untainted  chastity  may 
many  ways  be  kept ;  but,  after  it  has  once  been 
violated,  nothing  can  preserve  it  but  an  extraor- 
dinary devotion,  which,  as  I  have  often  repeated, 
is  the  true  honey  and  sugar  of  the  spirit. 

Virgins  have  need  of  a  chastity  extremely 
sincere,  nice,  and  tender,  to  banish  from  their 
hearts  all  sorts  of  curious  thoughts,  and  to  de- 
spise, with  an  absolute  contempt,  all  sorts  of  un- 
clean pleasures ;  which  in  truth  deserve  not  to 
be  desired  by  men,  since  they  are  better  enjoyed 
by  swine.  Let,  then,  these  pure  souls  be  careful 
never  to  doubt  but  that  chastity  is  incomparably 
better  than  all  that  which  is  incompatible  with 
it ;  for,  as  the  great  St.  Jerome  says,  the  enemy 
violently  tempts  virgins  to  desire  to  make  a  trial 
of  these  pleasures,  representing  them  as  infinitely 
more  agreeable  and  delightful  than  indeed  they 
are,  which  often  troubles  them  very  much,  whilst, 


170  A    DEVOUT    LIFE. 

as  this  holy  father  says,  they  esteem  that  more 
sweet  of  which  they  know  nothing. 

For  as  the  little  butterfly,  seeing  the  flame, 
hovers  with  a  curiosity  about  it,  to  try  whether 
it  be  as  sweet  as  it  is  fair,  and,  being  borne  away 
with  this  fancy,  ceases  not  till  it  is  destroyed  at 
the  very  first  trial ;  so  young  people  suffer  them- 
selves frequently  to  be  so  possessed  with  the 
false  and  foolish  opinion  they  have  formed  of 
the  pleasure  of  voluptuous  desire,  that  after 
many  curious  thoughts  they  at  length  ruin  them- 
selves, and  perish  in  the  flames ;  more  foolish  in 
this  than  the  butterflies,  for  these  have  some 
cause  to  imagine  that  the  fire  is  sweet,  because  it 
is  so  beautiful ;  but  those  knowing  that  which 
they  seek  to  be  extremely  dishonest,  cease  not, 
nevertheless,  to  set  a  value  on  that  brutish  pleasure. 

But  as  for  those  who  are  married,  it  is  most 
true,  though  the  vulgar  cannot  conceive  it,  that 
chastity  is  very  necessary,  also,  for  them  ;  because, 
in  respect  of  them,  it  consists  not  in  abstaining 
absolutely  from  carnal  pleasures,  but  in  contain- 
ing themselves  in  the  midst  of  pleasures.  Now 
as  this  commandment,  Be  angry  and  sin  not, 
is,  in  my  opinion,  more  difficult  to  be  observed 
than  this,  Be  not  angry;  and  as  one  may  more 
easily  abstain  from  anger  than  regulate  it ;  so  it 
is  easier  to  keep  ourselves  altogether  from  car- 
nal pleasures  than  to  preserve  a  moderation  in 
them.  It  is  true,  that  the  holy  liberty  of  mar- 
riage has  a  particular  force  to  extinguish  the 
fire  of  concupiscence ;  but  the  frailty  of  them 
that  enjoys  this   liberty  passes    easily  from   per 


ON    CHASTITT.  171 

mission  to  dissolution,  and  from  use  to  abuse ; 
and  as  we  see  many  rich  men  steal,  not  through 
want  but  avarice,  so  also  we  may  observe  many 
married  people  fall  into  excess  by  mere  intem- 
perance and  incontinency,  notwithstanding  the 
lawful  object  to  which  they  ought  and  might 
confine  themselves ;  their  concupiscence  being 
like  wildfire,  which  runs  burning  here  and  there, 
without  resting  in  any  one  place.  It  is  always 
dangerous  to  take  violent  medicines,  for  if  we 
take  more  than  we  should,  or  if  they  be  not  well 
prepared,  they  may  be  attended  with  fatal  con- 
sequences. Marriage  was  blessed  and  ordained 
in  part  as  a  remedy  for  concupiscence,  and, 
doubtless,  it  is  a  very  good  remedy,  but  yet 
violent,  and  consequently  very  dangerous,  if  it 
be  not  used  with  discretion, 

I  add,  that  the  variety  of  human  affairs,  be- 
sides long  diseases,  oftentimes  separates  husbands 
from  their  wives  ;  and  therefore  married  people 
have  need  of  two  kinds  of  chastity  :  the  one  for 
absolute  abstinence,  when  they  are  separated 
upon  the  occasions  of  which  I  have  been  speak- 
ing ;  the  other  for  moderation,  when  they  are 
together  in  the  ordinary  course.  St.  Catharine 
of  Sienna  saw,  amongst  the  damned,  many  souls 
grievously  tormented  for  having  violated  the  sanc- 
tity of  marriage,  which  happened,  said  she,  not 
for  the  enormity  of  the  sin,  for  murders  and  blas- 
phemies are  more  enormous,  but  because  they  that 
commit  it  make  no  conscience  of  it,  and  thereof 
continue  long  in  it. 

You  see,  then,  that  chastity  is  necessary  for  all 


172  A    DEVOUT    LIFE. 

classes  of  people  :  "  Follow  peace  with  all  men," 
says  the  Apostle,  "and  holiness,  without  which  no 
man  shall  see  God ;  "  by  holiness  is  here  under- 
stood "  chastity  "  ;  as  St.  Jerome  and  St.  Chrysos- 
tom  observe.  Xo,  Philothea,  no  one  shall  see  God 
without  chastity  ;  no  one  shall  dwell  in  his  holy 
tabernacle,  that  is  not  clean  of  heart ;  and,  as  our 
Saviour  himself  says,  Apoc.  xxii.  15,  "Dogs  and 
the  unchaste  shall  be  banished  thence,"  and  "Blessed 
are  the  clean  of  heart,  for  they  shall  see  God."  St. 
Matt,  v.  8. 

CHAPTER    XIII. 

ADVICE   HOW    TO    PRESERVE   CHASTITY. 

T^E  exceedingly  diligent  in  turning  yourself  from 
*£*  all  the  approaches  and  allurements  of  inconti- 
nency  :  for  this  evil  works  insensibly,  and,  from 
small  beo'innin^s,  advances  to  2'reat  accidents, 
which  are  always  more  easy  to  avoid  than  to  cure. 
Human  bodies  are  like  glasses,  which  cannot  be 
carried,  when  they  touch  one  another,  without 
danger  of  being  broken,  or  like  fruits  which, 
though  ever  so  sound  and  seasonable,  yet  by 
touching  one  another  are  impaired.  Water  itself, 
in  a  vessel,  be  it  ever  so  fresh,  being  once  touched 
by  any  beast  of  the  earth,  cannot  long  retain  its 
freshness.  Never  suffer  any  one,  Philothea.  to 
touch  you  uncivilly,  either  through  play  or  love ; 
for  though  perhaps  chastity  may  be  preserved  in 


HOW    TO    PRESERVE    CHASTITY.  173 

those  actions  which  are  rather  light  than  lewd,  yet 
the  freshness  and  flower  of  chastity  always  re- 
ceive some  detriment  and  loss  ;  but  to  suffer  your- 
self to  be  touched  immodestly  is  the  utter  ruin  of 
chastity. 

Chastity  depends  on  the  heart  as  its  source,  yet 
regards  the  body  as  its  subject ;  and  therefore  it 
may  be  lost  as  well  by  the  exterior  senses  of  the 
body  as  the  interior  thoughts  and  desires  of  the 
heart.  It  is  impurity  to  behold,  to  hear,  to  speak, 
to  smell,  or  touch  any  immodest  thing  in  which 
the  heart  entertains  itself,  and  takes  pleasure.  St. 
Paul  says  positively,  "  Let  not  fornication  be  so 
much  as  once  named  amongst  you." 

The  bees  not  only  have  an  aversion  to  carrion, 
but  avoid  and  hate  extremely  all  sorts  of  stench 
svhich  proceed  from  it.  The  sacred  Spouse,  in  the 
Canticles,  has  her  hands  distilling  myrrh,  which  is 
the  antidote  against  corruption  ;  her  lips  are  bound 
up  with,  a  scarlet  ribbon,  the  mark  of  her  modesty 
in  her  words  ;  she  has  the  eyes  of  a  dove,  by 
reason  of  her  cleanness  ;  her  ears  have  gold  ear- 
rings, in  token  of  their  purity  ;  her  nose  is  amongst 
the  cedars  of  Lebanon,  which  are  incorruptible 
wood  ;  such  ought  to  be  the  devout  soul :  chaste, 
clean,  and  pure,  in  hands,  lips,  ears,  eyes,  and  in 
all  her  body. 

To  this  purpose  I  will  remind  you  of  an  ex- 
pression which  the  ancient  father  John  Cassian 
relates,  as  coming  from  the  mouth  of  the  great  St. 
Basil,  who,  speaking  of  himself,  said  one  day  :  "I 
know  not  what  belongs  to  a  woman,  yet  I  am  not 
a  virgin.     Certainly  chastity  may  be  lost  as  niairy 


174  A    DEVOUT   LIFE. 

ways  as  there  are  kinds  of  immodesty  and  wanton- 
ness ;  so  that,  according  as  they  are  great  or  little, 
some  weaken  it,  others  wound  it,  and  others  de- 
stroy it  entirely.  There  are  certain  indiscreet  and 
sensual  familiarities  and  passions,  which,  to  speak 
properly,  do  not  destroy  chastity,  and  yet  they 
weaken  it,  leave  it  languishing,  and  stain  its  beau- 
tiful  Avhiteness.  There  are  other  familiarities  and 
passions  not  only  indiscreet,  but  vicious  ;  not  only 
fond,  but  dishonest;  not  only  sensual,  but  carnal; 
and  by  these  chastity  is  at  least  grievously  wounded. 
I  say,  at  least;  because  it  dies  by  them,  and 
perishes  altogether,  when  these  fooleries  and  wan- 
ton dalliances  cause  in  the  flesh  the  utmost  effect 
of  impure  delight ;  for  then  chastity  perishes  in 
a  more  unworthy,  more  wicked,  more  wretcheJ 
manner  than  when  it  is  lost  by  fornication,  or  even 
by  adultery  and  incest ;  since  these  latter  kinds  of 
filthiness  are  but  sins,  but  the  former,  as  Tertullia^ 
says  in  his  book  of  Chastity,  are  monsters  of  iniq- 
uity and  sin.  Now,  neither  does  Cassian  believe, 
nor  do  I  believe  myself,  that  St.  Basil  spoke  of  any 
such  disorder,  when  he  accused  himself  of  not  be- 
ing a  virgin ;  but  I  am  of  opinion  that  he  only 
said  this  in  relation  to  pleasure  in  evil  thoughts, 
which,  though  they  had  not  defiled  his  body,  yet 
had  contaminated  the  purity  of  which  generous 
souls  are  exceedingly  jealous. 

Frequent  not  the  company  of  immodest  persons, 
especially  if  they  be  also  impudent,  as  is  generally 
the  case  ;  for  as  when  goats  touch  the  sweet  al- 
mond trees  with  their  tongues,  they  make  them 
become   bitter :  so   these  corrupted   souls  and  in 


POVERTY    OF    SPIRIT.  175 

fected  hearts  scarcely  speak  to  any,  either  of  the 
same  or  a  different  sex,  without  causing  them  to 
fall  in  some  degree  from  purity  ;  they  have  poison 
in  their  eyes  and  in  their  breath,  like  basilisks. 
On  the  contrary,  keep  company  with  the  chaste 
and  virtuous  ;  often  meditate  upon  and  read  holy 
things  ;  for  the  word  of  God  is  chaste,  and  makes 
those  also  chaste  that  delight  in  it ;  which  made 
David  compare  it  to  the  Topaz, —  a  precious  stone 
which  has  the  property  of  assuaging  the  heat  of 
concupiscence. 

Keep  yourself  always  near  to  Jesus  Christ 
crucified,  both  spiritually  by  meditation,  and 
really  by  the  holy  communion.  For  as  they  who 
lie  on  the  herb  called  agnus  castas  become  chaste 
and  modest ;  so  you,  laying  down  your  heart  to 
rest  upon  our  Lord,  who  is  the  true,  chaste,  and 
immaculate  Lamb,  shall  see  that  your  soul  and 
your  heart  shall  soon  be  cleansed  from  all  the 
defilements. 


CHAPTER    XIV. 

OF    POVERTY    OF    SPIRIT    TO     BE    OBSERVED     IN     THE    MIDST    OF 
RICHES. 

J^LESSED  are  the  poor  in  spirit,  for  theirs  is 
*^  the  kingdom  of  heaven."  Matt.  v.  3.  Cursed, 
then,  are  the  rich  in  spirit,  for  the  misery  of  hell  is 
their  portion.  He  is  rich  in  spirit  who  has  riches 
in  his  spirit,  or  his  spirit  in  riches ;  he  is  poor  in 


176  A   DEVOUT   LIFE. 

spirit  who  has  no  riches  in  his  spirit,  nor  his 
spirit  in  riches.  The  halcyons  form  their  nest  like 
an  apple,  and  leave  only  a  little  opening  at  the  top  : 
they  build  them  on  the  sea-shore,  and  make  them  so 
firm  and  impenetrable  that,  although  the  waves 
surprise  them,  the  waters  never  can  get  into  them, 
but,  keeping  always  firm,  they  remain  in  the  midst 
of  the  sea,  upon  the  sea  and  masters  of  the  sea. 
Your  heart,  dear  Philothea,  ought  to  be  in  this 
manner  open  only  to  heaven,  and  impenetrable  to 
riches  and  all  transitory  things.  Whatever  portion 
of  them  you  may  possess,  keep  your  heart  free 
from  the  least  affection  towards  them ;  keep  it 
always  above  them,  and  amidst  riches  let  it  hold 
them  in  contempt,  and  be  the  master  of  riches. 
Do  not  suffer  this  heavenly  spirit  to  be  the  captive 
of  earthly  goods  ;  let  it  be  aways  their  master,  but 
never  their  slave. 

There  is  a  material  difference  between  having 
poison  and  being  poisoned  ;  as  apothecaries  have 
almost  all  kinds  of  poisons  for  use,  on  several 
occasions,  and  yet  are  not  poisoned ;  because  they 
have  not  poison  in  their  bodies,  but  in  their  store  : 
so  you  may  possess  riches  without  being  poisoned 
with  them,  if  you  keep  them  in  your  house  or 
purse,  and  not  in  your  heart.  To  be  rich  in 
effect  and  poor  in  affection  is  the  great  happiness 
of  a  Christian ;  for  by  this  means  he  has  the 
benefit  of  riches  for  this  world,  and  the  merit  of 
poverty  for  the  world  to  come. 

Alas  !  Philothea,  no  one  ever  acknowledge.* 
himself  to  be  covetous  ;  every  one  disavows  thai 
base  and  mean  passion :  every  one  excuses  himself 


POVERTY    OF    SPIRIT.  177 

on  account  of  the  charge  of  children,  which 
oppresses  him,  and  on  that  wisdom  which  requires 
that  men  should  establish  themselves  in  the  world  ; 
he  never  has  too  much  ;  some  pretence  is  always 
found  to  procure  more  ;  nay,  the  most  covetous 
not  only  deny  they  are  avaricious,  but  even  think 
in  their  conscience  they  are  not  so.  Covetousness 
is  a  malignant  fever,  which  makes  itself  so  much 
the  more  insensible,  by  how  much  the  more  violent 
and  ardent  it  is.  Moses  saw  the  sacred  tire  which 
burned  the  bush,  and  yet  did  not  consume  it ;  but 
this  profane  fire  of  avarice,  on  the  contrary, 
consumes  and  devours  the  covetous  person,  and 
yet  does  not  burn  him,  for,  in  the  midst  of  the  most 
violent  heats  of  his  avarice,  he  boasts  of  the  most 
agreeable  coolness  in  the  world,  and  esteems  his 
insatiable  drought  to  be  a  natural  and  and  pleasing 
thirst. 

If  you  have  a  longing  desire  to  possess  the 
goods  which  you  have  not,  though  you  may  say 
you  would  not  possess  them  unjustly,  you  are, 
nevertheless,  truly  covetous.  He  that  has  a  long- 
ing, ardent,  and  restless  desire  to  drink,  although 
he  would  drink  nothing  but  water,  is  certainly 
feverish. 

O  Philothea  !  I  know  not  whether  it  be  a  jus- 
tifiable desire  to  wish  to  have  that  justly  which 
another  justly  possesses  ;  for  it  seems  by  this  desire 
we  should  serve  our  own  convenience  to  the 
prejudice  of  another.  If  a  man  possesses  any- 
thing justly,  has  he  not  more  reason  to  keep  it 
justly  than  we  to  desire  it  justly?  Why,  then,  do 
we  extend  our  desires  to  his  possessions,  to  de 


178  A   DEVOUT   LIFE. 

prive  him  of  them  ?  At  the  best,  if  this  desire  be 
just,  it  certainly  is  not  charitable  ;  for  we  would 
not,  in  any  case,  that  another  man  should  desire, 
although  justly,  that  which  we  have  a  desire  to  keep 
justly.  This  was  the  sin  of  Achad,  who  desired 
to  have  Naboth's  vineyard  justly,  which  Naboth 
much  more  justly  desired  to  keep  ;  Achad  desired 
with  an  ardent  and  impatient  desire,  and  therefore 
offended  God. 

It  is  time  enough,  dear  Philothea,  to  desire  your 
neighbor's  goods  when  he  is  desirous  to  part  with 
them  ;  for  then  his  desire  will  make  yours  not  only 
just,  but  charitable  also  ;  for  I  am  willing  you 
should  take  care  to  increase  your  wealth,  provided 
it  may  be  done,  not  only  justly,  but  with  peace 
and  charity. 

If  you  have  a  strong  attachment  to  the  goods 
you  possess,  if  you  be  too  solicitous  about  them, 
set  your  heart  on  them,  have  them  always  in  your 
thoughts,  and  fear  the  loss  of  them  with  a  sensible 
apprehension,  believe  me  you  are  still  feverish ; 
for  they  that  have  a  fever  drink  the  water  that  is 
given  them  with  a  certain  eagerness  of  attention 
and  satisfaction  which  the  healthy  are  not  accus- 
tomed to  have.  It  is  impossible  to  take  much 
pleasure  in  laughing  without  having  an  extraor- 
dinary affection  for  it. 

If,  when  you  suffer  loss  of  goods,  you  find  your 
heart  disconsolate,  believe  me,  Philothea,  you  have 
too  great  an  affection  for  them ;  for  nothing  can  be 
a  stronger  proof  thereof  than  your  affliction  for 
their  loss. 

Desire  not,  then,  with  a  full  and  express  desire. 


PRACTICAL   POVERTY.  179 

the  wealth  which  you  have  not,  and  do  not  place 
your  affection  on  that  which  3rou  have  ;  grieve  not 
for  the  losses  which  may  befall  you,  and  then  you 
shall  have  some  reason  to  believe  that,  though 
rich  in  effect,  you  are  not  so  in  affection,  but  rather 
poor  in  spirit,  and  consequently  blessed,  because 
the  kingdom  of  heaven  belongs  to  you. 


>x*< 


CHAPTER     XV. 


HOW   TO     PRACTISE    TRUE     AND    REAL     POVERTY,      BEING,     NOTWITH- 
STANDING,   REALLY     RICH. 


D 


;HE  painter,  Parrhasius,  painted  the  people  of 
Athens  in  a  very  ingenious  manner,  represent- 
ing their  several  variable  dispositions,  —  choleric, 
unjust,  inconstant,  courteous,  gentle,  merciful, 
haughty,  proud,  humble,  resolute,  and  timorous, 
and  all  this  together.  But  I,  dear  Philothea, 
would  infuse  into  your  heart  riches  and  poverty, 
a  great  care  and  a  great  contempt  of  temporal 
things. 

Be  more  careful  than  worldly  men  are,  to  make 
your  goods  profitable  and  fruitful.  Are  not  the 
gardeners  of  great  princes  more  careful  and  diligent 
in  cultivating  and  embellishing  the  gardens  com- 
mitted to  their  charge  than  if  they  were  their  own  ? 
And  why?  Because  they  consider  them  as  the 
gardens  of  kings  and  princes,  to  whom  they  desire 
to  make  themselves  acceptable  by  their  services. 


180  A    DEVOUT    LIFE. 

Philothea,  our  possessions  are  not  our  own,  but 
were  lent  us  by  God  to  cultivate,  and  it  is  his  will 
that  we  should  render  them  fruitful  and  profitable, 
and  therefore  we  do  him  an  agreeable  service  in 
being  careful  of  them ;  but  then  it  must  be  a 
greater  and  more  solid  care  than  that  which 
worldlings  have  of  their  goods  ;  for  they  laboi 
only  for  love  of  themselves,  but  we  must  laboj 
for  the  love  of  God.  Now,  as  self-love  is  violent, 
turbulent  and  impetuous,  so  the  care  which  pro- 
ceeds from  it  is  full  of  trouble,  uneasiness,  and 
disquiet ;  and  as  the  love  of  God  is  sweet,  peaceable, 
and  calm,  so  the  care  which  proceeds  from  this  love, 
although  it  be  for  worldly  goods,  is  yet  amiable, 
.sweet,  and  agreeable.  Let  us,  then,  exercise  this 
peaceable  care  of  preserving,  nay,  of  even 
increasing,  our  temporal  goods,  whenever  just 
occasions  shall  present  themselves,  and  as  far  as 
our  condition  requires,  for  God  desires  us  to  do 
so  through  love  of  him. 

Bat  beware  lest  self-love  deceive  you ;  for 
sometimes  it  counterfeits  the  love  of  God  so  closely 
that  one  would  imagine  it  to  be  the  same.  Now, 
that  it  may  not  deceive  you,  and  that  the  care  of 
your  temporal  goods  may  not  degenerate  into 
covetousness,  besides  what  I  said  in  the  former 
chapter,  we  must  practise  a  real  poverty  in  the 
midst  of  all  the  riches  that  God  has  given  us. 

Deprive  yourself,  then,  frequently  of  some  part 
of  your  property,  by  bestowing  it  on  the  poor  with 
a  willing  heart ;  for  to  give  away  what  we  have 
is  to  impoverish  ourselves  in  proportion  as  we 
give  ;  and  the  more  we  give  the  poorer  we  become. 


PRACTICAL    POVERTY.  181 

It  is  true,  God  will  repay  us  not  only  in  the  next 
world,  but  even  in  this  ;  for  nothing  makes  us  so 
prosperous  in  this  world  as  alms  ;  but  till  such 
time  as  God  shall  restore  it  to  us  we  remain  so 
much  the  poorer  by  as  much  as  we  have  given. 
Oh,  how  holy  and  rich  is  that  poverty  which  is 
occasioned  by  giving  alms  ! 

Love  the  poor  and  poverty,  and  you  shall  become 
Truly  poor,  since,  as  the  Scripture  says,  "we  are 
made  like  the  things  which  we  love.''  Love 
makes  the  lovers  equal.  "Who  is  weak,"  saith 
St.  Paul,  "with  whom  I  am  not  weak?  He  might 
have  likewise  said,  Who  is  poor,  with  whom  I  am 
not  poor?  For  love  made  him  resemble  those 
whom  he  loved;  if,  aen,  you  love  the  poor  you 
shall  be  truly  a  partaker  of  their  poverty,  and 
poor  like  them.  Now,  if  you  love  the  poor,  be 
often  in  their  company,  be  glad  to  see  them  in 
your  house,  and  to  visit  them  in  theirs  ;  converse 
willingly  with  them,  be  pleased  to  have  them  neai' 
you  in  the  church,  in  the  streets,  and  elsewhere. 
Be  poor  in  conversing  with  them,  speaking  to 
them  as  their  companion  ;  but  be  rich  in  assisting, 
by  imparting  your  goods  to  them,  since  you  have 
more  abundance. 

Besides,  Philothea,  content  not  yourself  to  be 
as  poor,  but  poorer  than  the  poor  themselves ; 
but  how  may  this  be  effected?  The  servant  is 
lower  than  his  master ;  make  yourself,  then,  a 
servant  of  the  poor ;  go  and  serve  them  in  their 
beds  when  they  are  sick  ;  serve  them  with  your 
own  hands  ;  prepare  their  food  for  them  yourself, 
and   at  your   own    expense ;    be  their  sempstress 


182  A   DEVOUT    LIFE. 

and  laundress.  O  Philothea  !  this  service  is  more 
glorious  than  a  kingdom. 

I  cannot  sufficiently  admire  the  ardor  with  which 
this  counsel  was  practised  by  St.  Lewis,  one  of 
the  greatest  kings  that  ever  graced  a  throne  ;  great 
in  every  kind  of  greatness.  He  frequently  served 
at  table  the  poor  whom  he  maintained,  and  caused 
three  poor  men  to  dine  with  him  almost  every  day, 
and  many  times  ate  the  remainder  of  their  food 
with  an  incomparable  love.  When  he  visited  the 
hospitals,  which  he  frequently  did,  he  commonly 
served  the  leprous,  ulcerous,  and  such  as  had  the 
most  loathsome  diseases,  kneeling  on  the  ground, 
respecting  in  their  persons  the  Saviour  of  the 
world,  and  cherishing  them  as  tenderly  as  any 
fond  mother  cherishes  her  child.  St.  Elizabeth, 
daughter  of  the  king  of  Hungary,  often  visited 
the  poor,  and,  for  her  recreation,  sometimes 
clothed  herself  like  a  poor  woman  among  her 
ladies,  saying  to  them,  "If  I  were  poor  I  would 
dress  in  this  maimer."  Good  God,  Philothea, 
how  poor  were  this  prince  and  princess  in  the 
midst  of  their  riches,  and  how  rich  in  their  pov- 
erty !  Blessed  are  they  who  are  poor  in  this 
manner,  for  to  them  belongs  the  kingdom  of  heaven. 
rf  I  was  hungry,  and  you  gave  me  to  eat ;  I  was 
naked,  and  you  clothed  me  ;  come,  possess  the 
kingdom  prepared  for  you  from  the  foundation  of 
the  world,"  he  who  is  the  King  of  the  poor,  as 
well  as  of  kings,  will  say,  when  he  addresses 
himself  to  the  elect  at  the  day  of  general  judg- 
ment. 

There  is  no  one,  who,  on  some  occasion  or  other, 


PRACTICAL    POVERTY.  183 

does  not  feel  a  want  of  some  eonveniency.  Some- 
times we  receive  a  visit  from  a  guest,  whom  we  would 
entertain  very  well,  but  at  present  have  not  the 
means  ;  at  other  times,  our  best  clothes  are  in  one 
place  when  we  want  them  in  another,  where  we 
must  be  seen.  Again,  sometimes  all  the  wines  in 
our  cellar  ferment  and  turn,  so  that  there  remain 
only  those  that  are  bad  or  green  ;  at  another  time 
we  happen  to  stop  at  some  poor  village,  where  all 
things  are  wanting ;  where  we  have  neither  bed, 
chamber,  table,  nor  attendance  ;  in  line,  it  is  very 
often  easy  to  suffer  the  want  of  something,  be 
we  ever  so  rich.  Now,  this  is  to  be  poor  in 
effect,  with  regard  to  the  things  we  want.  Philo- 
thea,  rejoice  on  these  occasions,  accept  them  with 
a  good  heart,  and  suffer  them  cheerfully. 

But  should  you  meet  with  losses  which  im- 
poverish }^ou,  more  or  less,  as  in  the  case  of 
tempests,  tires,  inundations,  dearths,  robberies, 
or  lawsuits,  then  is  the  proper  season  to  practise 
poverty,  receiving  those  losses  with  meekness, 
and  submitting  with  patience  and  constancy  to 
your  impoverishment.  Esau  presented  himself  to 
his  father  with  his  hands  covered  with  hair,  and 
Jacob  did  the  same  ;  but  as  the  hair  on  Jacob's 
hands  belonged  not  to  his  skin,  but  his  gloves,  one 
might  take  away  the  hair  without  injuring  the 
skin  ;  on  the  contrary,  the  hair  on  the  hands  of 
Esau  adhered  to  his  skin,  so  that  if  any  one  would 
attempt  to  pluck  off  his  hair  it  would  have  caused 
excessive  pain.  Thus,  when  our  worldly  goods 
cleave  to  our  heart,  if  a  tempest,  a  thief,  or  an 
impostor,  should  take  any  part  of  them  from  us, 


(84  A   DEVOUT   LIFE. 

*vhat  complaints,  trouble,  and  impatience  do  we 
not  fall  into  ?  But  when  our  goods  do  not  cleave 
to  our  hearts,  and  are  only  considered  on  account 
of  the  carp  God  would  have  us  take  of  them,  should 
they  be  taken  from  us,  we  lose  neither  our  peace 
nor  our  senses.  Hence  the  difference  betwixt 
beasts  and  men,  as  to  their  garments  ;  for  as  the 
garments  of  the  former,  viz.,  their  skin,  adhere  to 
their  flesh,  those  of  the  latter  are  only  put  upon 
them,  so  that  they  may  be  taken  off  at  pleasure. 


CHAPTER    XVI. 

HOW   TO   PRACTISE   RICHNESS    OF   SPIRIT   IN    REAL   POVERTY. 

ftP^UT  if  you  be  really  poor,  dear  Philothea,  be 
-Mm  likewise,  for  God's  sake,  actually  poor  in 
spirit :  make  a  virtue  of  necessity,  and  value  this 
precious  jewel  of  poverty  at  the  high  rate  it  de- 
serves :  its  lustre  is  not  discovered  in  this  world, 
and  yet  it  is  exceedingly  rich  and  beautiful. 

Be  patient ;  you  are  in  good  company ;  our 
Lord  himself,  his  blessed  mother,  the  apostles, 
and  innumerable  saints,  both  men  and  women, 
have  been  poor  ;  nay,  even  when  they  might  have 
been  rich,  they  refused  to  be  so.  How  many 
great  personages  have  there  been,  who,  in  spite 
of  contradictions  from  the  world,  have  gone  to 
seek  after  holy  poverty  in  cloisters  and  hospitals, 
and  took  indefatigable  pains  to  find  her  1     Witness 


PRACTICAL    POVERTY.  185 

St.  Alexins,  St.  Paula,  St.  Paulinus,  St.  Angela, 
and  so  many  others  ;  and  behold,  Philothea,  this 
holy  poverty,  more  gracious  towards  you,  comes 
to  present  herself  to  you  in  your  own  lodging ; 
you  have  met  her  without  being  at  the  trouble  of 
seeking  after  her ;  embrace  her,  then,  as  the  dear 
friend  of  Jesus  Christ,  who  was  born,  who  lived, 
and  who  died  in  poverty ;  poverty  was  his  nurse 
during  the  whole  course  of  his  life. 

Your  poverty,  Philothea,  enjoys  two  great 
privileges,  by  means  of  which  you  may  consid- 
erably enhance  its  merits.  The  first  is,  that  she 
same  not  to  you  by  choice,  but  b}r  the  will  of  God, 
who  has  made  you  poor,  without  any  concurrence 
of  your  own  will.  Now,  that  which  we  receive 
purely  from  the  will  of  God  is  always  very 
agreeable  to  him,  provided  that  we  receive  it  with 
a  good  heart,  and  through  a  love  of  his  holy  will ; 
where  there  is  'east  of  our  own  there  is  most  of 
God  ;  the  simple  and  pure  acceptance  of  God's  will 
makes  our  offerings  extremely  pure. 

The  second  privilege  of  this  kind  of  poverty  is 
that  it  is  truly  poverty.  That  poverty  which  is 
praised,  caressed,  esteemed,  succored,  and  assisted 
is  nearly  allied  ^o  riches ;  at  least,  it  is  not 
altogether  poverty  ;  but  that  which  is  despised, 
rejected,  reproached,  and  abandoned,  is  poverty 
indeed.  Such  is  ordinary  poverty ;  for,  as  the 
poor  are  not  poor  by  their  own  choice,  but  from 
necessity,  their  poverty  is  not  much  esteemed,  for 
which  reason  their  poverty  exceeds  that  of  the 
religious  ;  although  otherwise  the  poverty  of  the 
religious  has  a  very  great  excellency,  and  is  much 


186  A   DEVOUT   LIFE. 

more  commendable,  by  reason  of  the  vow,  and  of 
the  intention  for  which  it  is  chosen. 

Complain  not,  then,  my  dear  Philothea,  of  you? 
poverty ;  for  we  never  complain  but  of  that  which 
displeases  us  ;  and  if  poverty  displease  you,  you 
are  no  longer  poor  in  spirit,  but  rich  in  affection. 

Be  not  disconsolate  for  your  not  being  so  well 
assisted  as  might  appear  necessary  ;  for  in  this 
consists  the  excellence  of  poverty.  To  be  willing 
to  be  poor,  and  not  to  feel  the  hardships  of  poverty, 
is  to  desire  the  honor  of  poverty  with  the  conven- 
ience of  riches. 

Be  not  ashamed  to  be  poor,  nor  to  ask  alms  in 
charity.  Receive  with  humility  what  shall  be 
given  you,  and  bear  the  denial  with  meekness. 
Frequently  remember  the  journey  our  blessed 
Lady  undertook  into  Egypt,  to  preserve  the  life  of 
her  dear  Son,  and  how  much  contempt,  poverty, 
and  misery  she  was  obliged  to  suffer ;  provided 
you  live  thus,  you  will  be  very  rich  in  your 
poverty. 

CHAPTER    XVII. 

OF     FRIENDSHIP;     FIRST    OF    THAT    WHICH     IS  EVIL    AND     FRIVOLOUS. 

/?-^OVE  holds  the  first  place  among  the  several 


fc*  passions  of  the  soul ;  it  is  the  sovereign  of  all 
the  motions  of  the  heart ;  it  directs  all  the  rest 
towards  it,  and  makes  us  such  as  is  the  object 
of  its    love.     Be    careful,  then,  O  Philothea !  to 


DANGEROUS    FRIENDSHIP.  187 

entertain  no  evil  love,  for,  if  you  do,  you  will 
presently  become  evil.  Friendship  is  the  most 
dangerous  love  of  all ;  because  other  loves  may 
be  without  communication  ;  but  friendship,  being 
wholly  grounded  upon  it,  we  can  hardly  hold  a 
communication  of  friendship  with  any  person 
without  partaking  of  its  qualities. 

All  love  is  not  friendship  ;  for  when  one  loves 
without  being  again  beloved,  then  there  is  love, 
but  not  friendship  ;  because  friendship  is  a  com- 
munication of  love,  therefore,  where  love  is  not 
mutual,  there  can  be  no  friendship.  Nor  is  it 
enough  that  it  be  mutual,  but  the  parties  that  love 
each  other  must  know  their  mutual  affection,  for,  if 
they  know  it  not,  they  have  love,  but  not  friendship. 
There  must  be  also  some  kind  of  communication 
between  them,  which  may  be  the  ground  of  friend- 
ship. Now,  according  to  the  diversity  of  the 
communications,  the  friendship  also  diners,  and 
the  communications  are  different  according  to  the 
variety  of  the  things  which  they  communicate  to 
each  other;  if  they  be  false  and  vain,  the  friendship 
is  also  false  and  vain;  if  they  be  true,  the  friend- 
ship is  likewise  true  ;  and  the  more  laudable  the 
goods  may  be  the  more  laudable  also  is  the 
friendship.  For  as  that  honey  is  best  which  is 
gathered  from  the  blossom  of  the  most  exquisite 
flowers,  so  that  love  which  is  founded  upon  the 
most  exquisite  communication  is  the  most  noble. 
And  as  there  is  honey  in  Heraclea  of  Pontus, 
which  is  poisonous,  and  deprives  those  of  reason 
that  eat  it,  because  it  is  gathered  from  the  aconite, 
which  abounds  in  that  country  ;  even  so  the  friend- 


188  A   DEVOUT    LITE 

ship,  grounded  upon  the  communication  of  false 
and  vicious  goods,  is  altogether  false  and  vicious. 

The  communication  of  carnal  pleasures  is  a 
mutual  inclination  and  brutish  allurement,  which 
can  no  more  bear  the  name  of  friendship  among 
men  than  that  of  beasts  for  the  like  effects  ;  and  if 
there  was  no  other  communication  in  marriage 
there  would  be  no  friendship  at  all ,  but  because, 
besides  that,  there  is  a  communication  in  matri- 
mony of  life,  of  industry,  of  goods,  of  affections, 
and  of  an  indissoluble  fidelity,  therefore  the  friend- 
ship of  matrimony  is  a  true  and  holy  friendship.  A 
friendship  that  is  grounded  on  the  communication 
of  sensual  pleasures  is  utterly  gross,  and  unworthy 
of  the  name  of  friendship  ;  and  so  is  that  which  is 
founded  on  virtues  which  are  frivolous  and  vain ; 
because  these  virtues  also  depend  on  the  senses. 
I  call  those  pleasures  sensual  which  are  immedi- 
ately and  principally  annexed  to  the  exterior 
senses  ;  such  as  the  pleasure  to  behold  a  beautiful 
person,  to  hear  a  sweet  voice,  to  touch,  and  the 
like.  I  call  certain  vain  endowments  and  qualities 
frivolous  accomplishments,  which  weak  minds  call 
virtues  and  perfections.  Observe  how  the  greater 
pail  of  silly  maids,  women,  and  young  people  talk  ; 
they  hesitate  not  to  say  :  Such  a  gentleman  has 
many  virtues  and  perfections,  for  he  dances 
gracefully,  he  plays  well  at  all  sorts  of  games, 
he  dresses  fashionably,  he  sings  delightfully, 
speaks  eloquently,  and  has  a  fine  appearance  ;  it  is 
thus  that  mountebanks  esteem  those,  in  their  way, 
the  most  virtuous  who  are  the  greatest  buffoons. 

But  as  all  these  things  regard  the  senses,  so  t.h* 


OF    FOXD    LOVE.  189 

friendships  whieli  proceed  from  them  are  termed 
sensual,  vain,  and  frivolous,  and  deserve  rather  the 
name  of  foolish  fondness  than  of  friendship  ;  such 
are  the  ordinary  friendships  of  young  people 
which  are  grounded  on  curled  locks,  a  fine  head  of 
hair,  smiling  glances,  mie  clothes,  affected  coun- 
tenances, and  idle  talk;  a  friendship  suited  to  the 
age  of  those  lovers  whose  virtue  is,  as  }'et,  only 
in  the  blossom,  and  their  judgment  in  the  bud ; 
and,  indeed,  such  amities  being  but  transituiy,  melt 
a^ay  like  snow  in  the  sun. 


CHAPTER  XVIII. 

OF    FOND    LOVE. 

fHEX  these  foolish  friendships  are  maintained 
clflk  between  persons  of  different  sexes  without 
pretensions  of  marriage,  they  are  called  fond  love: 
for  being  but  embryos,  or  rather  phantoms  of 
friendship,  they  deserve  not  the  name  either  of 
true  friendship  or  true  love,  by  reason  of  their 
excessive  vanity  and  imperfection.  Xow,  by  means 
of  these  fondnesses,  the  hearts  of  men  and  of  women 
are  caught  and  entangled  with  each  other  in  vain 
and  foolish  affections,  based  upon  these  frivolous 
communications  and  wretched  complacencies  of 
which  I  have  been  just  speaking. 

And  although  these  dangerous  loves,  commonly 
speaking,  terminate  at  last  in  carnality  and  down- 


190  A    DEVOUT    LIFE. 

right  lasciviousness,  yet  that  is  not  the  first  design 
or  intention  of  the  persons  between  whom  they 
pass  ;  otherwise  they  would  not  be  merely  fond 
loves,  but  absolute  impurities  and  uncleannesses. 
Sometimes  even  many  years  pass  before  anything 
directly  contrary  to  the  chastity  of  the  body  hap- 
pens between  them,  whilst  they  content  themselves 
with  giving  their  hearts  the  pleasure  of  wishes,  de- 
sires, sighs,  amorous  entertainments,  and  such 
like  fooleries  and  vanities  ;  and  this  upon  different 
pretensions. 

Some  have  no  other  design  than  to  satisfy  their 
hearts  with  loving  and  being  loved,  following  in 
this  their  amorous  inclination  ;  and  these  regard 
nothing  in  the  choice  of  their  loves  but  their 
instinct :  so  that  at  the  first  meeting  with  an 
agreeable  object,  without  examining  the  interior, 
or  the  comportment  of  the  person,  they  begin  this 
fond  communication,  and  entangle  themselves  in 
these  wretched  nets,  from  which  afterwards  they 
find  great  difficulty  to  disengage  themselves. 
Others  suffer  themselves  to  be  carried  to  fond 
loves,  by  the  vanity  of  esteeming  it  no  small  glory 
to  catch  and  bind  hearts  by  love.  Now  these 
aiming  at  glory  in  the  choice  they  make  set  their 
net  and  lay  their  snares  in  specious,  high,  rare, 
and  illustrious  places.  Others  are  led  away  at 
the  same  time,  both  by  their  amorous  inclination 
and  by  vanity  ;  for  though  their  hearts  be  altogether 
inclined  to  love,  yet  they  will  not  engage  themselves 
in  it  without  some  advantage  of  glory.  These 
loves  are  always  criminal,  foolish,  and  vain; 
criminal,  because  they  end  at  length,  and  terminate 


OF   FOND    LOVE.  191 

in  the  sin  of  the  flesh,  and  because  they  rob  God, 
the  wife  and  the  husband,  of  that  love,  and  conse- 
quently of  that  heart,  which  belonged  to  them ; 
foolish,  because  they  have  neither  foundation  nor 
reason  :  vain,  because  they  yield  neither  profit, 
honor,  nor  content ;  on  the  contrary,  they  are 
attended  by  a  loss  of  time,  are  prejudicial  to 
honor,  and  bring  no  other  pleasure  than  that  of  an 
eagerness  in  pretending  and  hoping,  without 
knowing  what  they  would  have,  or  to  what 
they  would  make  pretensions.  For  these  wretched 
and  weak  minds  still  imagine  they  have  something 
to  expect  from  the  testimonies  which  they  recede 
of  reciprocal  love;  but  yet  they  cannot  tell  what 
this  is;  the  desire  of  which  can  never  end,  but 
goes  on  continually,  pressing  their  hearts  with 
perpetual  distrusts,  jealousies,  and  disquietudes. 
St.  Gregory  Nazianzen,  in  his  discourse,  ad- 
dressed indeed  to  vain  women,  but  applicable  also 
to  men,  says  :  "  Thy  natural  beauty  is  sufficient  for 
thy  husband  ;  but  if  it  be  for  many  men,  like  a 
net  spread  out  for  a  flock  of  birds,  what  will  be 
the  conscciuence?  He  shall  be  pleasing  to  thee 
who  shall  please  himself  with  thy  beauty  ;  thou 
wilt  return  him  glance  for  glance,  look  for  look  ; 
presently  will  follow  smiles  and  little  amorous 
words,  dropped  by  stealth  at  the  beginning,  but 
soon  after  they  will  become  more  familiar,  and  pass 
to  an  open  courtship.  Take  heed,  my  tongue  !  of 
telling  what  will  follow  :  yet  will  I  say  this  one 
truth  :  nothing  of  all  those  things  which  young 
men  and  women  say  and  do  together  in  these 
foolish  complacencies    is  exempted  from  grievous 


192  A   DEVOUT   LIFE. 

stings.  All  the  links  of  wanton  loves  depend  on 
one  another,  and  follow  one  another  as  one  piece 
of  iron,  touched  by  the  loadstone,  draws  many 
others  after  it." 

How  wisely  has  this  great  bishop  spoken  !  What 
is  it  you  think  to  do  ?  To  give  love  ?  No  ;  for  no 
one  gives  love  voluntarily,  that  does  not  receive  it 
necessarily.  He  that  catches  m  this  chase  is  like- 
wise caught  himself.  The  herb  wproxis  receives 
and  conceives  fire  as  soon  as  it  sees  it :  our  hearts 
do  the  like :  as  soon  as  they  see  a  soul  inflamed 
with  love  for  them  they  are  presently  inflamed 
with  love  for  it.  But  some  one  will  say,  I  am 
willing  to  entertain  some  of  this  love,  but  not  too 
much.  Alas  !  you  deceive  yourselves,  the  fire  of 
love  is  more  active  and  penetrating  than  you  im- 
agine :  you  think  to  receive  but  a  spark,  and  will 
wonder  to  see  it  in  a  moment  take  possession  of 
your  whole  heart,  reduce  all  your  resolutions  to 
ashes,  and  }'our  reputation  to  smoke.  "Who  will 
have  pity  on  a  charmer  struck  by  a  serpent?" 
Ecclus.  xii.  13.  And  I  also,  after  the  wise  man, 
cry  out,  O  foolish  and  senseless  people  !  think  you 
to  charm  love  in  such  a  manner  as  to  be  able  to 
manage  it  at  pleasure?  You  would  play  with  it, 
but  it  will  sting  and  torment  3011  cruelly;  and  do 
you  know  that  every  one  will  mock  and  deride  you 
for  attempting  to  charm  or  tie  down  love,  and  on  a 
false  assurance  put  into  your  bosom  a  dangerous 
serpent,  which  has  spoiled  and  destroyed  both  your 
soul  and  your  honor? 

Good  God  !  what  blindness  is  this,  to  play 
aw*vy  thus  at  hazard,  against  such  frivolous  stakes, 


OF    FOND    LOVE.  193 

the  principal  power  of  our  soul !  Yes,  Philothea, 
for  God  regards  not  man,  but  for  his  soul ; 
nor  his  soul,  but  for  his  will ;  nor  his  will,  but  for 
his  love.  Alas  !  we  have  not  near  so  much  love 
as  we  stand  in  need  of;  I  mean  to  say  that  we  fall 
infinitely  short  of  having  sufficient  wherewith  to 
love  God ;  and  yet,  wretches  as  we  are,  we  lavish 
it  away  foolishly  on  vain  and  frivolous  things,  as 
if  we  had  some  to  spare.  Ah  !  this  great  God, 
who  hath  reserved  to  himself  the  whole  love  of  our 
souls,  in  acknowledgment  of  our  creation,  preser- 
vation, and  redemption,  will  exact  a  strict  account 
of  all  these  criminal  deductions  we  make  from  it ; 
fcr,  if  he  will  make  so  rigorous  an  examination 
into  our  idle  words,  how  strictly  will  he  not  exam- 
ine into  our  impertinent,  foolish,  and  pernicious 
loves  ! 

The  walnut-tree  is  very  prejudicial  to  the  vines 
and  fields  wherein  it  is  planted  ;  because,  being  so 
large,  it  attracts  all  the  moisture  of  the  surrounding 
earth,  and  renders  it  incapable  of  nourishing  the 
other  plants ;  the  leaves  are  also  so  thick  that 
they  make  a  large  and  close  shade  ;  and  lastly,  it 
allures  the  passengers  to  it,  who,  to  beat  down  the 
fruit,  spoil  and  trample  upon  all  about  it.  These 
fond  loves  do  the  same  injury  to  the  soul,  for  they 
possess  her  in  such  manner,  and  so  strongly  draw 
her  motions  to  themselves,  that  she  has  no  strength 
left  to  produce  any  good  work  :  the  leaves, 
viz.,  their  idle  talk,  their  amusements,  and  their 
dalliance,  are  so  frequent,  that  all  leisure  time  is 
squandered  away  in  them  ;  and,  finally,  they  en- 
gender   so  many   temptations,     distractions,   sus- 


194  A   DEVlUT  life. 

picions,  and  other  evil  consequences,  that  the 
whole  heart  is  trampled  down  and  destroyed  by 
them.  In  a  word,  these  fond  loves  not  only  banish 
heavenly  love,  but  also  the  fear  of  God  from  the 
soul ;  they  waste  the  spirit  and  ruin  reputation ; 
they  are  the  sport  of  courts,  but  the  plague  of 
hearts . 


CHAPTER    XIX. 

OF   TRUE   FRIENDSHIP. 

W2ZOVE  every  one,  Philothea,  with  a  strenuous 
Aa  love  of  charity,  but  have  no  friendship,  except 
for  those  that  communicate  with  you  the  things  of 
virtue  :  and  the  more  exquisite  the  virtues  are, 
which  shall  be  the  matter  of  your  communications, 
the  more  perfect  shall  your  friendship  also  be.  If 
this  communication  be  in  the  sciences,  the  friendship 
is  certainly  very  commendable  ;  but  still  more  so 
if  it  be  in  the  moral  virtues;  in  prudence,  discre- 
tion, fortitude,  and  justice.  But  should  your 
reciprocal  communications  relate  to  charity, 
devotion,  and  Christian  perfection,  good  God  !  how 
precious  will  this  friendship  be !  It  will  be 
excellent,  because  it  comes  from  God  ;  excellent, 
because  it  tends  to  God  ;  excellent,  because  its  very 
band  is  God ;  excellent,  because  it  shall  last 
eternally  in  God.  Oh,  how  good  it  is  to  love  on 
earth  as  they  love  in  heaven  ;  to  learn  to  cherish 


TRUE    FRIENDSHIP.  195 

each  otner  in  this  world,  as  we  shall  cio  eternally 
in  the  next ! 

I  speak  not  here  of  that  simple  love  of  charity 
which  we  must  have  for  all  men ;  but  of  that 
spiritual  friendship,  by  which  two,  three,  or  more 
souls  communicate  one  to  another  their  devotion 
and  spiritual  affections,  and  make  themselves  all 
but  one  spirit.  Such  happy  souls  may  justly  sing  : 
''Behold  how  good  and  pleasant  it  is  for  brethren  to 
dwell  together  in  unity!"  Ps.  cxxxii.  1.  For 
the  delicious  balm  of  devotion  distils  out  of  one 
heart  into  another,  by  so  continual  a  participation, 
that  it  may  be  said  that  God  has  poured  out  upon 
this  friendship  "his  blessing  and  life  everlasting." 
I  consider  all  other  friendships  as  but  so  many 
shadows  in  respect  to  this,  and  that  their  bonds 
are  but  chains  of  glass  or  of  jet,  in  comparison  of  this 
bond  of  holy  devotion,  which  is  more  precious  than 

Make  no  other  kind  of  friendship  than  this  :  I 
speak  of  such  friends  as  you  choose  yourself;  but 
you  must  not,  therefore,  forsake  or  neglect  the 
friendships  which  nature  or  former  duties  oblige 
you  to  cultivate  with  your  parents,  kindred,  bene- 
factors, neighbors,  and  others. 

Many  perhaps  may  say :  "  "We  should  have  no 
kind  of  particular  affection  and  friendship,  because 
it  occupies  the  heart,  distracts  the  mind,  and  begets 
envy  ;  "  but  they  are  mistaken,  because  having  seen, 
in  the  writings  of  many  devout  authors,  that  par- 
ticular friendships  and  extraordinary  affection  are 
of  infinite  prejudice  to  religious  persons,  they  there- 
fore imagine  that  it  is  the  same  with  regard  to  the 


196  A    DEVOUT    LIFE. 

rest  of  the  world  ;  but  there  is  a  material  difference ; 
for,  as  in  a  well-ordered  monastery,  where  the 
common  design  of  all  tends  to  true  devotion,  it  is 
not  requisite  to  make  these  particular  communi- 
cations of  friendship,  lest  by  seeking  among  indi- 
viduals for  that  which  is  common  to  the  whole, 
they  should  fall  from  particularities  to  partialities. 
But  for  those  who  dwell  among  worldlings,  and 
desire  to  embrace  true  virtue,  it  is  necessary  for 
them  to  unite  themselves  together  by  a  holy  and 
sacred  friendship,  since  by  this  means  they  en- 
courage, assist,  and  conduct  each  other  to  good  : 
for,  as  they  that  walk  on  plain  ground  need  not 
lend  each  other  a  hand,  whilst  they  that  are  in  a 
rugged  and  slippery  road  hold  one  by  the  other, 
to  Avalk  more  securely  ;  so  they  that  are  in  religious 
orders  stand  in  no  want  of  particular  friendships  ; 
but  they  that  are  in  the  world  have  need  of  them, 
to  secure  and  assist  each  other  amidst  the  many 
dangerous  passages  through  which  they  are  to 
pass.  In  the  world  all  are  not  directed  by  the 
same  views,  nor  actuated  by  the  same  spirit ; 
we  must  therefore  separate  ourselves,  and  contract 
friendships  according  to  our  several  pretensions. 
This  particularity  causes  indeed  a  partiality  ;  but  it 
is  a  holy  partiality,  which  creates  no  other  division 
but  that  which  of  necessity  should  always  subsist 
betwixt  good  and  evil,  sheep  and  goats,  bees  and 
hornets. 

No  one  surely  can  deny  but  that  our  Lord  loved 
St.  John,  Lazarus,  Martha,  and  Magdalen,  Avith  a 
more  sweet  and  more  special  friendship.  We 
know  that  St.  Peter  tenderly  cherished  St.  Mark 


TRUE    FRIENDSHIP.  197 

and  St.  Petronilla,  as  St.  Paul  did  Timothy  and 
St.  Thecla.  St.  Gregory  Nazianzen  boasts  an 
hundred  times  of  the  incomparable  friendship  he 
had  with  the  Great  St.  Basil,  and  describes  it  in 
this  manner :  "  It  seemed  that  in  us  there  was  but 
one  soul  dwelling  in  two  bodies,  and  if  those  are 
not  to  be  believed,  who  say  that  all  things  are  in 
all  things,  yet  of  us  two  you  may  believe,  that  we 
were  both  in  each  other ;  we  had  each  of  us  one 
only  pretension  to  cultivate  virtue,  and  to  accom- 
modate all  the  designs  of  our  life  to  future  hopes ; 
going  in  this  manner  out  of  mortal  earth  before  we 
died  in  it."  St.  Austin  testifies  that  St.  Ambrose 
loved  St.  Monica  entirely  for  the  real  virtue  he 
saw  in  her,  and  that  she  reciprocally  loved  him  as 
an  angel  of  God.  But  I  am  blamable  in  detaining 
you  so  long  on  so  clear  a  matter.  St.  Jerome, 
St.  Austin,  St.  Gregory,  St.  Bernard,  and  all  the 
greatest  servants  of  God,  have  had  very  particular 
friendships,  without  any  prejudice  to  their  per- 
fection. St.  Paul,  reproaching  the  disorders  of 
the  gentiles,  accuses  them  that  they  were  people 
without  affection ;  that  is  to  say,  that  they  had  no 
true  friendship.  And  St.  Thomas,  with  all  the 
wisest  philosophers,  acknowledges  that  friendship 
is  a  virtue;  and  he  speaks  of  "particular  friend- 
ship," since,  as  he  says,  "  perfect  friendship  cannot 
be  extended  to  a  great  many  persons."  Perfection 
therefore  consists,  not  in  having  no  friendship,  but 
in  having  none  but  with  such  as  are  good  and 
holvc 


198  A   DEVOUT   LITE. 

CHAPTER     XX. 

OF     THE      DIFFERENCE      BETWEEN      TRUE      AND      VAIN     FRIENDSHIP^ 

Sfl^BSERVE,  Philothea,  this  important  admoni- 
^J*  tion.  As  the  poisonous  honey  of  Heraclea  is 
so  similar  to  the  other  that  is  wholesome,  that 
there  is  great  danger  of  mistaking  the  one  tor  the 
other,  or  of  taking  them  mixed  together  (for  the 
goodness  of  the  one  cannot  destroy  the  poison  of 
the  other)  ;  so  he  must  stand  upon  his  guard  who 
would  not  be  deceived  in  friendships,  particularly 
when  contracted  betwixt  persons  of  different  sexes, 
under  what  pretext  soever.  The  devil  often  effects 
a  change  in  those  that  love  ;  they  begin  with  virt- 
uous love,  with  which,  if  not  attended  to  with  the 
utmost  discretion,  fond  love  will  begin  to  minsrle 
itself,  then  sensual  love,  and  afterwards  carnal 
love  ;  yea,  there  is  even  danger  in  spiritual  love,  if 
we  are  not  extremely  upon  our  guard  ;  though  in 
this  it  if]  more  difficult  to  be  imposed  upon,  because 
its  purity  and  wmiteness  make  the  spots  and  stains 
which  Satan  seeks  to  mingle  with  it  more  apparent, 
and  therefore  when  he  takes  this  in  hand  he  does 
it  more  subtilely,  and  endeavors  to  introduce  im- 
purities by  almost  insensible  degrees. 

You  may  distinguish  wrorldly  from  holy  friend- 
ship in  the  same  manner  as  the  poisonous  honey  of 
Heraclea  is  known  from  the  other  ;  for  as  the  honey 
of  Heraclea  is  sweeter  than  the  ordinary  honey,  on 
account  of  the  juice  of  the  aconite,  which  gives  it 


VAIX    FRIENDSHIP.  199 

an  additional  flavor ;  so  worldly  friendship  ordi- 
narily produces  a  great  profusion  of  endearing 
words,  passionate  expressions,  with  admiration  of 
beauty,  behavior,  and  other  sensual  qualities. 
Holy  friendship,  on  the  contrary,  speaks  a  plain 
and  sincere  language,  and  commends  nothing  but 
virtue  and  the  grace  of  God,  the  only  foundation 
on  which  it  subsists.  As  the  honey  of  Haraclea, 
when  swallowed,  occasions  a  giddiness  in  the  head, 
so  false  friendship  produces  a  vertigo  in  the  mind, 
which  makes  persons  stagger  in  chastity  and 
devotion,  hurrying  them  on  to  affected,  wanton, 
and  immodest  looks,  sensual  caresses,  inordinate 
sighs,  and  ridiculous  complaints  of  not  being 
beloved,  to  a  studied  and  enticing  carriage,  tc 
gallantries,  to  interchanging  of  kisses,  with  other 
familiarities  and  indecent  favors,  the  certain  and 
unquestionable  presages  of  the  approaching  ruin  of 
chastity.  But  the  looks  of  holy  friendship  are 
simple  and  modest ;  its  caresses  pure  and  sincere  } 
its  sighs  are  but  for  heaven ;  its  familiarities  are 
only  spiritual ;  its  complaints  but  when  God  is  not 
beloved.  These  are  infallible  marks  of  a  holy 
friendship.  As  the  honey  of  Heraclea  affects  the 
sight,  so  this  worldly  friendship  dazzles  the 
judgment  to  such  a  degree,  that  they  who  are 
infected  with  it  think  they  do  well  when  they  act 
Wrongly,  and  believe  their  excuses  and  pretexts 
for  two  reasons  :  they  fear  the  light,  and  love 
darkness.  But  holy  friendship  is  clear-sighted, 
and  never  conceals  herself,  but  appears  willingly 
before  those  that  are  good.  In  fine,  as  the  honey 
of  Heraclea  leaves  a  great  bitterness  in  the  mouth, 


200  A    DEVOUT   LIFE. 

so  false  friendships  change  into  lewd  and  carnal 
words  and  demands  ;  and,  in  case  of  refusal,  into 
injuries,  slanders,  imposture,  sadness,  confusion, 
and  jealousies,  which  often  terminate  in  madness. 
Chaste  friendship  is  always  equally  honest,  civil, 
and  amiable,  and  changes  only  into  a  purer  union 
of  spirits  ;  a  lively  image  of  the  blessed  friendship 
existing  in  heaven. 

St.  Gregory  Nazianzen  says,  that  as  the  cry  of 
the  peacock,  when  he  struts  and  spreads  his 
feathers,  excites  the  peahens  to  lust,  so,  when  we 
see  a  man  dressed  in  his  best  apparel,  approaching 
to  flatter,  and  whisper  in  the  ears  of  a  woman, 
without  pretension  to  lawful  marriage,  then  no 
doubt  it  is  to  incite  her  to  impurity ;  and  every 
virtuous  woman  will  stop  her  ears  against  the  cry 
of  this  peacock,  the  voice  of  this  enchanter,  who 
seeks  thus  subtilely  to  charm  her ;  but,  should  she 
hearken  to  him,  good  God  !  what  an  ill  presage  of 
the  future  loss  of  her  heart ! 

Young  people  who  use  gestures,  glances,  and 
caresses,  or  speak  words  in  which  they  would  not 
willingly  be  surprised  by  their  fathers,  mothers, 
husbands,  wives,  or  confessors,  testify  hereby  that 
they  are  treating  of  something  contrary  to  honor 
and  conscience.  Our  blessed  Lady  was  troubled 
when  she  saw  an  angel  in  the  shape  of  a  man, 
because  she  was  alone,  and  because  he  gave  her 
extraordinary  though  heavenly  praises.  O  Saviour 
of  the  world  !  if  purity  itself  be  afraid  of  an  angel 
in  the  shape  of  a  man,  why  should  not  impurity 
fear  a  man,  even  though  he  should  come  in  the 


REMEDIES    AGAINST    EVIL    FRIENDSHIP.         201 

shape  of  an  angel,  especially  when  he  praises  hej 
with  sensual  and  earthly  commendations  ? 


CHAPTER    XXI. 

ADVICES   AND    REMEDIES    AGAINST   EVIL    FRIENDS* 


I 


§TJT  what  remedies  must  we  take  against  this 
*  multitude  of  filthy  loves,  fondnesses,  and  im- 
purities? As  soon  as  you  perceive  the  first 
approach  of  them,  turn  suddenly  away,  with  an 
absolute  horror  and  detestation,  run  to  the  cross 
of  your  Saviour,  take  the  crown  of  thorns,  and 
press  it  to  your  heart,  so  that  the  evil  spirit  may 
not  come  near  it.  Beware  of  coming  to  any  kind 
of  compromise  with  this  enemy  :  do  not  say  I  will 
hearken  to  him,  but  will  do  nothing  of  what  he 
shall  say  to  me  :  I  will  lend  him  my  ears,  but 
will  refuse  him  my  heart.  Oh,  no  !  Philothea  ;  for 
God's  sake,  be  resolute  on  these  occasions  :  the 
heart  and  the  ears  correspond  with  each  other ; 
and,  as  it  is  impossible  to  stop  a  torrent  that 
descends  by  the  brow  of  a  mountain,  so  is  it  hard 
to  prevent  the  love  which  has  entered  in  at  the 
ear  from  falling  suddenly  down  into  the  heart. 

Alcmaeon  pretended  that  goats  breathe  by  the 
ears,  but  Aristotle  denies  it  ;  as  for  myself  I 
cannot  decide  the  question ;  but  I  know  that  our 
heart  breathes  by  the  ear  ;  and  as  it  sends  forth  its 
own   thoughts  by  the  tongue,  so  it  receives   tb 


202  A    DEVOUT   LIFE. 

thoughts  of  others  by  .the  ear.  Let  us,  then,  keep 
a  diligent  guard  over  our  ears,  that  we  may  not 
inhale  the  corrupt  air  of  filthy  words,  for  otherwise 
our  hearts  will  soon  be  infected.  Hearken  to  no 
kind  of  propositions,  under  wThat  pretext  soever ; 
in  this  case  alone  there  is  no  danger  of  being  rude 
and  uncivil. 

Remember  that  you  have  dedicated  jour  heart 
to  God,  and  that  your  love  having  been  sacrificed 
to  him,  it  would  be  a  sacrilege  to  alienate  the 
least  part  of  it  from  him.  Rather  sacrifice  it  to 
him  anew  by  a  thousand  resolutions  and  protes- 
tations ;  and,  keeping  yourself  close  within  them, 
as  a  deer  within  its  covert,  call  upon  God,  and  he 
will  help  you,  and  take  you  under  his  protection, 
that  you  may  live  for  him  alone. 

But  if  you  are  already  entangled  in  the  nets  of 
filthy  loves,  good  God  !  how  difficult  will  it  be  to 
extricate  yourself  from  them !  Place  yourself 
before  the  divine  Majesty,  acknowledge,  in  his 
presence,  the  excess  of  your  misery,  frailty,  and 
vanity.  Then,  with  the  greatest  efibrt  of  which 
your  heart  is  capable,  detest  them;  abjure  the 
vain  profession  you  have  lpade  of  them  ;  renounce 
all  the  promises  received,  and,  with  the  most  gen- 
erous and  absolute  resolution,  determine  in  your 
heart  never  to  permit  them  to  occupy  the  least 
thought  for  the  remainder  of  your  life. 

An  excellent  remedy  would  be  to  withdraw 
yourself  from  the  object ;  for  as  they  that  have 
been  bitten  by  serpents  cannot  easily  be  cured  in 
the  presence  of  those  who  were  before  Avounded 
by  the  same  animal,  so  the  person  stung  with  love 


REMEDIES    AGAINST    o^VIL    FRIENDSHIP.         203 

will  hardly  be  cured  of  this  passion  as  long  as  he 
is  near  the  other  who  has  been  similarly  wounded. 
Change  of  place  contributes  very  much  to  allay 
the  heat  and  pains  of  grief  or  love.  The  youth  of 
whom  St.  Ambrose  speaks,  in  his  second  book  of 
Penance,  having  made  a  long  journey,  returned 
home  altogether  delivered  from  those  fond  loves 
he  haa  formerly  entertained,  and  so  much  changed 
that  his  foolish  mistress  meeting  him,  and  saying, 
"  Dost  thou  no.  know  me  ?  am  I  not  the  same  that 
I  was  ?"  —  "Yes,"  answered  he,  "but  I  am  no  longer 
the  same."  Absence  has  wrought  in  him  this  happy 
change.  St.  Austin  also  testifies  that,  to  mitigate 
the  grief  he  suffered  for  the  death  of  his  friend,  he 
withdrew  himself  from  Tagasta,  the  place  in  which 
his  friend  died,  and  went  to  Carthage. 

But  what  must  he  do  who  cannot  withdraw 
himself?  Let  him  absolutely  retrench  all  particular 
familiarity,  all  private  conversation,  amorous  looks, 
smiles,  and,  in  general,  all  sorts  of  communication 
and  allurement,  which  may  nourish  this  dangerous 
passion ;  if  he  must  speak  to  the  other  party,  let 
it  be  only  to  declare,  with  a  bold,  short,  and  serious 
protestation,  the  eternal  divorce  which  he  has 
sworn.  I  call  upon  every  one  who  has  fallen  into 
these  wretched  snares  :  cut  them, —  break  them, — ■ 
tear  them  ;  do  not  amuse  yourself  in  unravelling 
these  criminal  friendships  ;  you  must  tear  and  rend 
them  asunder ;  do  not  untie  the  knots,  but  break 
or  cut  them,  so  that  the  cords  and  strings  may  be 
rendered  useless  :  do  not  enter  into  any  compromise 
with  a  love  which  is  so  contrary  to  the  love  of 
God. 


204  A   DEVOUT  LIFE. 

But  after  I  have  broken  the  chains  of  his  infamous 
bondage  there  will  still  remain  some  vestiges : 
the  marks  and  prints  of  the  irons  will  still  be 
imprinted  in  my  feet ;  that  is,  my  affections.  No, 
Philothea,  they  will  not,  provided  you  have  con- 
ceived as  great  a  detestation  of  the  evil  as  it 
deserves ;  you  will  now  be  excited  with  no  other 
motion  but  that  of  an  extreme  horror  for  this  base 
love  and  all  its  appendages,  and  will  entertain  no 
other  affection  towards  the  forsak  ,n  object  but 
that  of  a  pure  charity,  for  God's  sake.  But  if 
through  the  imperfection  of  your  repentance,  there 
should,  yet  remain  in  you  any  evil  inclinations, 
procure  a  mental  solitude  for  your  soul,  according 
to  what  I  have  taught  you  before,  and  retire 
thither  as  often  as  you  can,  and  by  a  thousand 
reiterated  ejaculations  renounce  all  your  criminal 
inclinations,  and  reject  them  with  your  whole  force. 
Read  pious  and  holy  books  with  more  than 
ordinary  application  ;  go  to  confession  and  com- 
munion more  frequently ;  treat  humbly  and 
sincerely  with  your  director,  or  some  prudent  and 
faithful  friend,  concerning  all  the  suggestions  and 
temptations  of  this  kind  which  may  befall  you, 
and  doubt  not  but  God  will  deliver  you  from  those 
criminal  passions,  provided  you  continue  faithfully 
in  these  good  exercises. 

Ah,  will  it  not  be  ingratitude  to  break  off  a 
friendship  so  unmercifully?  Oh,  how  happy  is 
that  ingratitude  which  makes  us  pleasing  to  God  ! 
But  no,  Philothea,  I  tell  you,  in  the  name  of  God, 
rhis  will  be  no  ingratitude,  but  a  great  benefit^ 
which  you  shall  confer  upon  your  lover ;  because, 


ADVICES    OX    FRIENDSHIP.  205 

in  breaking  your  own  bonds  asunder,  you  shall 
also  break  his,  since  they  were  common  to  you 
both  ;  and  though  for  the  present  he  may  not  be 
sensible  of  his  happiness,  yet  he  will  soon  ac- 
knowledge it,  and  exclaim  with  you  in  thanks' 
giving  :  r'  O  Lord,  thou  hast  broken  my  bonds,  I 
will  sacrifice  to  thee  a  sacrifice  of  praise,  and  cal1 
upon  thy  holy  name."  Ps.  cxv. 


CHAPTER    XXII. 

OTHER    ADVICES     ON     FRIENDSHIPS. 

T  HAVE  another  important  advice  to  give  you 
^  on  this  subject.  Friendship  requires  great 
communication  between  friends,  otherwise  it  can 
neither  grow  nor  subsist.  Wherefore  it  often 
happens,  that  with  this  communication  of  friend- 
ship many  other  communications  insensibly  glide 
from  one  heart  to  another,  by  a  mutual  infusion 
and  reciprocal  intercourse  of  affections,  inclina- 
tions, and  impressions.  This  happens  especially 
when  we  have  a  high  esteem  for  him  whom  we 
love  ;  for  then  we  open  our  heart  in  such  manner 
to  his  friendship  that  with  it  his  inclinations  and 
impressions,  whether  good  or  bad,  enter  rapidly. 
Certainly  the  bees,  that  gather  the  honey  of 
Heraclea.  seek  nothing  but  honey  ;  yet  with  the 
honey  they  insensibly  suck  the  poisonous  qualities 
of  the  aconite,  from  which  they  gather  it.     Good 


206  A    DEVOUT    LIFE. 

God  !  Philothea  ;  on  these  occasions  we  must  care- 
fully practise  what  the  Saviour  of  our  souls  was 
accustomed  to  say:  "Be  ye  good  bankers,"  or 
changers  of  money ;  that  is  to  sa}r,  "  Eeceive  not 
bad  money  with  the  good,  nor  base  gold  with  the 
fine  "  ;  separate  that  which  is  precious  from  that 
which  is  vile  ;  for  there  is  scarcely  any  person 
that  has  not  some  imperfection.  For  why  should 
we  receive  promiscuously  the  imperfections  of  a 
friend,  together  with  his  friendship?  We  must 
love  him  indeed,  notwithstanding  his  imperfec- 
tions ;  but  we  must  neither  love  nor  receive  his 
imperfections  ;  for  friendship  requires  a  communi- 
cation of  good,  not  of  evil.  Wherefore  as  they 
that  draw  gravel  out  of  the  river  Tagus  separate 
the  gold  which  they  find,  to  carry  it  away,  and 
leave  the  sand  on  the  banks  ;  so  they,  who  have 
the  communication  of  some  good  friendship  ought 
to  separate  it  from  the  imperfections,  and  not 
sutler  them  to  enter  their  souls.  St.  Gregory 
Xazianzen  testifies,  that  many,  loving  and  admiring 
St.  Bazil,  were  brought  insensibly  to  imitate  him, 
even  in  his  outward  imperfections,  as  in  speaking 
slowly,  and  with  his  spirit  abstracted  and  pen- 
sive, in  the  fashion  of  his  beard,  and  in  his  gait. 
And  we  often  see  husbands,  wives,  children,  and 
friends,  who,  having  a  great  esteem  for  their 
friends,  parents,  husbands,  and  wives,  acquire, 
either  by  condescension  or  imitation,  a  thousand 
little  ill-humors  in  their  communication  of  friend- 
ship. Now  this  should  not  be  so  by  any  means, 
for  every  one  has  evil  inclinations  enough  of  his 
own.    without   charging    himself    with   those    of 


ADVICES    OX    FRIENDSHIP.  207 

others  ;  and  friendship  is  so  far  from  requiring  it, 
that,  on  the  contrary,  it  obliges  us  mutually  to  aid 
and  assist  one  another,  in  order  to  free  ourselves 
from  all  kind  of  imperfections.  We  must,  indeed, 
meekly  bear  with  our  friend  in  his  imperfections  ; 
but  we  must  not  lead  him  into  imperfections,  much 
less  imbibe  his  imperfections  ourselves.  But  I 
speak  only  of  imperfections  ;  for,  as  to  sins,  we 
must  neither  occasion  them,  nor  tolerate  them  in 
our  friends.  It  is  either  a  weak  or  a  wicked 
friendship  to  behold  our  friend  perish,  and  not  to 
help  him;  —  to  see  him  die  of  an  imposthume, 
and  not  dare  to  save  his  life  by  opening  it  with 
the  lancet  of  correction.  True  and  living  friend- 
ship cannot  subsist  in  the  midst  of  sins.  As  the 
salamander  extinguishes  the  lire  in  which  he  lies, 
so  sin  destroys  the  friendship  in  which  it  lodges. 
If  it  be  but  a  transient  sin,  friendship  will  presently 
put  it  to  flight  by  correction  ;  but  if  it  be  habitual, 
and  take  up  its  habitation,  friendship  immediately 
perishes ;  for  it  subsists  only  upon  the  solid 
foundation  of  virtue.  We  must  never,  then, 
commit  sin  for  the  sake  of  friendship.  A  friend 
becomes  an  enemy  when  he  would  lead  us  to  sin ; 
and  he  deserves  to  lose  his  friend  when  he  would 
destroy  his  soul.  It  is  an  infallible  mark  of  false 
friendship  to  see  it  exercised  towards  a  vicious 
person,  be  his  sins  of  what  kind  soever  ;  for,  if  he 
whom  we  love  be  vicious,  without  doubt  our 
friendship  is  also  vicious,  since,  seeing  it  cannot 
regard  true  virtue,  it  must  needs  be  grounded  on 
some  frivolous  virtue,  or  sensual  quality.  Society 
formed  for  traffic  among  merchants  is  but  a  shad- 


208  A    DEVOUT    LIFE. 

ow  of   true   friendship  ;    since   it  is  not  made  for 
the  love  of  the  person,  but  for  the  love  of  gain. 

Finally,  the  following  divine  sentences  are  two 
main  pillars,  upon  which  reposes  a  Christian  life-, 
the  one  is  that  of  the  wise  man  :  "  He  that  fcareth 
God  shall  likewise  have  a  good  friendship  "  ;  the 
other  is  that  of  the  Apostle  St.  James :  "  The 
friendship  of  this  world  is  the  enemy  of  God.  " 


CHAPTER    XXIII. 

OF     THE     EXERCISES     OF     EXTERIOR     MORTIFICATION. 

•YJYHEY  who  treat  of  agriculture  tell  us  that  if  any 
£&>  word  be  written  upon  a  very  sound  almond, 
and  it  be  again  enclosed  in  the  shell  and  planted, 
all  the  fruit  which  that  troe  shall  produce  will  have 
the  same  word  engraven  upon  it.  As  for  myself, 
Philothea,  I  could  never  approve  of  the  method  of 
those  who,  to  reform  a  man,  begin  with  his 
exterior,  such  as  his  gestures,  his  dress,  or  his 
hair;  on  the  contrary,  I  think  we  ought  to  begin 
with  his  interior.  "Be  converted  to  me,"  said 
God,  Joel  ii.,  "with  your  whole  heart."  "Son, 
give  me  thy  heart."  Prov.  xxiii.  For,  the  heart 
being  the  genuine  source  of  our  actions,  our  works 
will  always  correspond  to  our  heart.  The  divine 
Spouse,  inviting  the  soul,  Cant,  v.,  "Put  me," says 
he,  "  as  a  seal  upon  thy  heart,  as  a  seal  upon  thy 
arm.     Yes,  verily;  for  whoever  has  Jesus  Christ 


EXTERIOR    MORTIFICATION.  209 

in  his  heart  Avill  quickly  show  him  in  all  his  ex- 
terior actions.  I  desire,  therefore,  dear  Philothea, 
above  all  things  else,  to  engrave  upon  your  heart 
this  sacred  motto,  "Live,  Jesus";  being  assured 
that  your  life,  which  proceeds  from  the  heart  as  an 
almond  tree  from  its  kernel,  will  afterwards 
produce  the  same  words  of  salvation  written  upon 
all  your  actions ;  for,  as  this  sweet  Jesus  lives 
within  your  heart,  so  will  he  also  live  in  all  your 
exterior,  in  your  eyes,  your  mouth,  your  hands, 
and  even  the  hair  on  your  head,  so  that  you  will 
be  able  to  say,  with  St.  Paul,  "I  live,  now  not  I, 
but  Christ  liveth  in  me."  In  a  word,  he  that  has 
gained  the  heart  has  gained  the  whole  man  ;  but 
even  this  heart,  by  which  we  would  begin,  requires 
to  be  instructed  how  it  should  frame  its  exterior 
behavior,  so  that  men  may  not  only  behold  holy 
devotion  therein,  but  also  wisdom  and  discretion ; 
for  this  end  I  desire  your  serious  attention  to  the 
following  short  admonitions  :  — 

If  you  are  able  to  endure  fasting,  }~ou  would  do 
well  to  fast  some  days  besides  those  which  are 
commanded  by  the  Church  ;  for  besides  the  usual 
effects  of  fasting,  viz.,  to  elevate  the  spirit,  to  keep 
the  flesh  in  subjection,  to  exercise  virtue,  and 
acquire  a  greater  reward  in  heaven,  it  is  a  great 
means  to  restrain  gluttony,  and  keep  the  sensual 
appetite  and  body  subject  to  the  law  of  the  spirit ; 
and  although  we  may  not  fast  much,  yet  the  enemy 
fears  us  when  he  discovers  that  we  know  how  to 
fast.  Wednesdays,  Fridays,  and  Saturdays  are 
the  days  in  which  the  ancient  Christians  chiefly 
exercised  themselves  in  abstinence  ;  choose,  theru 


210  A    DEVOUT    LIFE. 

some  of  these  days  to  fast,  as  far  as  your  devotion 
and  the  discretion  of  your  director  shall  advise 
you. 

I  would  willingly  say  to  you,  as  St.  Jerome 
said  to  the  pious  Laeta  :  "Long  and  immoderate 
fastings  displease  me  greatly,  especially  in  those 
that  are  yet  in  their  tender  age."  I  have  learned, 
by  experience,  that  young  people,  who  become 
infirm  through  excess  of  fasting,  easily  give  way 
to  delicacies.  We  are  greatly  exposed  to  temp- 
tations, both  when  our  body  is  too  much  pampered, 
and  when  it  is  too  much  weakened ;  for  the  one 
makes  it  insolent  with  ease,  and  the  other  desperate 
with  affliction.  The  want  of  this  moderation  in 
the  use  of  fasting,  disciplines,  hair-shirts,  and 
other  austerities,  renders  the  best  years  of  many 
unprofitable  in  the  service  of  charity,  as  it  did 
even  in  St.  Bernard,  who  repented  that  he  had 
used  so  much  austerity  ;  and  the  more  cruelly  they 
ill-treated  their  bodies  in  the  beginning,  the  more 
were  the}r  constrained  to  favor  them  in  the  end. 
"Would  they  not  have  done  better  to  have  mortified 
their  bodies  moderately,  and  in  proportion  to  the 
offices  and  labors  which  their  condition  obliged 
them  ? 

Labor,  as  well  as  fasting,  serves  to  mortify  and 
subdue  the  flesh.  Now,  provided  the  labor  you 
undertake  contributes  to  the  glory  of  God  and 
your  own  welfare,  I  would  prefer  that  you  should 
suffer  the  pain  of  labor  rather  than  tint  of  fasting. 
This  is  the  intention  of  the  Church,  which  exempts 
those  labors  that  contribute  to  the  service  of  God 
and  our  neighbor  even  from  the  fasts  commanded. 


EXTERIOR    MORTIFICATION.  211 

Some  find  it  painful  to  fast,  others  to  serve  the 
sick,  or  visit  prisoners  ;  others  to  hear  confession, 
to  preach,  to  pray,  and  to  perform  similar  exer- 
cises ;  these  last  pains  are  of  more  value  than  the 
former ;  for,  besides  subduing  the  body,  they 
produce  fruits  much  more  desirable,  and  therefore, 
generally  speaking,  it  is  better  to  preserve  our 
bodily  bfcrength  more  than  may  be  necessary,  in 
order  to  perform  these  functions,  than  to  weaken 
it  too  much  ;  for  we  may  always  abate  it  when  we 
wish,  but  we  cannot  always  repair  it  when  we 
would. 

We  should  attend  with  great  reverence  to  the 
admonition  given  by  our  blessed  Saviour  to  his 
disciples,  Luke  x.  9:  "Eat  the  things  that  are 
set  before  you."  It  is,  in  my  opinion,  a  greater 
virtue  to  eat,  without  choice,  that  which  is  laid 
before  you,  and  in  the  same  order  as  it  is  pre- 
sented, whether  it  be  more  or  less  agreeable  to 
your  taste,  than  always  to  choose  the  worst ;  for 
although  this  latter  way  of  living  seems  more 
austere,  yet  the  former  has,  notwithstanding,  more 
resignation,  since  by  it  we  renounce  not  only  our 
own  taste,  but  even  our  own  choice  ;  and  it  is  no 
small  mortification  to  accommodate  our  taste  to 
every  kind  of  meat,  and  keep  it  in  subjection  to  al J 
occurrences.  Besides,  this  kind  of  mortification 
makes  no  parade,  gives  no  trouble  to  any  one, 
ind  is  happily  adapted  to  civil  life.  To  set  one 
kind  of  meat  aside  to  eat  another — to  eat  of  every 
dish  —  to  think  nothing  well  dressed,  or  sufficiently 
exquisite  —  bespeak  a  heart  too  much  attached  to 
delicacies  and  dainties.     I  esteem  St.  Bernard  in 


212  A    DEVOUT    LIFE. 

drinking  oil  instead  of  water  or  wine,  more  than  if 
he  had  drunk  designedly  the  most  bitter  draught : 
for  it  was  a  sure  sign  that  he  did  not  consider 
what  he  drank  ;  and  in  this  indifference  respecting 
our  food  consists  the  perfection  of  the  practice  of 
that  sacred  rule, rr  Eat  that  which  is  set  before  you.'' 
I  except,  however,  such  meats  as  may  prejudice 
the  health,  or  incommode  the  spirit,  such  as  hot 
and  high-seasoned  meats  ;  as  also  certain  occasions, 
in  which  nature  requires  recreation  and  assistance 
in  order  to  be  able  to  support  some  labor  for  the 
glory  of  God.  A  continual  and  moderate  sobriety 
is  preferable  to  violent  abstinences,  practised  occa- 
sionally, and  mingled  with  great  relaxations. 

A  moderate  use  of  discipline  awakens  the  ap- 
petite of  devotion.  The  hair  shirt  mortifies  the 
flesh  exceedingly ;  but  the  use  of  it,  generally 
speaking,  is  not  proper  either  for  married  persons 
or  tender  complexions,  or  for  such  as  have  other 
great  pains  to  support.  However,  upon  some 
remarkable  days  of  penance,  it  may  be  used  by 
the  advice  of  a  discreet  confessor. 

We  must  dedicate  the  night  to  sleep,  every  one 
as  much  as  his  constitution  requires,  so  that  he 
may  be  able  to  watch  and  spend  the  day  profit- 
ably ;  and  also  because  the  Holy  Scriptures,  the 
examples  of  the  saints,  and  reason  itself,  strenu- 
ously recommend  the  morning  to  us  as  the  most 
fruitful  part  of  time,  and  our  Lord  himself  is 
named  the  Orient,  or  rising  sun,  and  our  blessed 
Lady  the  dawning  of  the  day.  I  think  it  a  point 
of  virtue  to  retire  to  rest  early  in  the  evening, 
that  we  may  be  enabled  to  awake  and  rise  early 


EXTERIOR   MORTIFICATION.  213 

in  the  morning,  which  is  certainly,  of  all  other 
times,  the  most  favorable,  the  most  agreeable,  and 
the  least  exposed  to  disturbance  and  distractions  ; 
when  the  very  birds  invite  us  to  awake  and  praise 
God  ;  so  that  early-rising  is  equally  serviceable  to 
health  and  holiness. 

Balaam,  mounted  on  his  ass,  was  going  to  king 
Balak  ;  but  because  he  had  not  a  right  intention, 
the  angel  waited  for  him  in  the  way,  with  a  sword 
in  his  hand  to  kill  them.  The  ass,  on  seeing  the 
angel,  stood  still  three  several  times,  and  became 
restive.  Balaam  in  the  mean  time  beat  her  cruelly 
with  his  staff  to  make  her  advance  forward,  until 
the  beast  at  the  third  time,  falling  under  Balaam, 
by  an  extraordinary  miracle  spoke  to  him,  saying, 
Numb.  xii.  28:  "  What  have  I  done  to  thee? 
why  strikest  thou  me,  lo  now  this  third  time?'* 
Balaam's  eyes  were  soon  opened,  and  he  saw  the 
angel,  who  said  to  him,  "  \Vhy  beatest  thou  thy 
ass  ?  if  she  had  not  turned  out  of  the  way  giving 
place  to  me,  I  had  slain  thee,  and  she  should  have 
lived."  Then  Balaam  said  to  the  angel,  "I  have 
sinned,  not  knowing  that  thou  didst  stand  against 
me."  Behold,  Philothea,  although  Balaam  be  the 
cause  of  the  evil,  yet  he  strikes  and  beats  his  poor 
beast,  that  could  not  prevent  it.  It  is  often  the 
same  case  with  us  ;  for  example,  a  woman  sees 
her  husband  or  child  sick,  and  presently  betakes 
herself  to  fasting,  hair-cloth,  and  the  discipline, 
as  David  did  on  a  similar  occasion.  Alas  !  my 
dear  friend,  you  beat  the  poor  beast,  you  afflict 
your  body ;  but  it  cannot  remedy  the  evil,  nor  is  it 
on  that  account  that  God's  sword  is  drawn  against 


214  A    DEVOUT   LIFE. 

you ;  correct  your  heart,  which  is  an  idolator  oi 
this  husband,  and  which,  having  tolerated  a  thou- 
sand vices  in  this  child,  has  destined  it  to  pride, 
vanity,  and  ambition.  Again,  a  man  perceives 
himself  frequently  to  relapse  in  a  shameful  manner 
into  the  sin  of  impurity  ;  an  inward  remorse  as- 
sails his  conscience,  and  his  heart  returning  to 
itself,  he  says,  "Ah,  wicked  flesh  !  ah,  treacherous 
body  !  thou  hast  betrayed  me  ; "  and  immediately 
he  inflicts  great  blows  on  his  flesh,  with  immoderate 
fasting,  excessive  discipline,  and  insupportable 
hair-shirts.  O  poor  soul !  if  thy  flesh  could  speak, 
as  Balaam's  beast  did,  she  would  say  to  thee, 
"Why,  O  wretch!  dost  thou  strike  me?"  It  is 
against  thee,  O  my  soul  !  that  God  arms  his  ven- 
geance ;  it  is  thou  that  art  the  criminal ;  why  dost 
thou  lead  me  into  bad  company?  why  dost  thou 
employ  my  eyes,  my  hands,  and  my  lips  in  wan- 
tonness ?  why  dost  thou  trouble  me  with  impure 
imaginations?  Cherish  or>od  thoughts,  and  I  shall 
have  no  evil  motions  ;  keep  company  with  those  that 
are  modest  and  chaste,  and  I  shall  not  be  provoked 
to  lust.  It  is  thou,  alas,  that  thro  west  me  into  the 
fire,  and  yet  thou  wouidst  not  have  me  burn  ;  thou 
castest  smoke  into  my  eyes,  and  yet  wouidst  not 
have  them  inflamed.  And  God,  without  doubt, 
says  to  you  in  these  cases,  Beat,  break,  rend,  and 
crush  your  heart  to  pieces,  for  it  is  against  it 
principally  that  my  anger  is  excited.  Although, 
to  remedy  our  vices,  it  may  be  good  to  mortify 
the  flesh,  yet  it  is  still  more  necessary  to  purify 
our  affections  and  refresh  our  hearts.     But  let  us 


CONVERSATION   AND    SOLITUDE.  215 

never   undertake  corporal  austerities  without  tne 
advice  of  our  spiritual  director. 


CHAPTER    XXIV. 

OF   CONVERSATION    AND    SOLITUDE. 

TJT'O  seek  and  avoid  conversation  are  two  ex- 
^^  tremes  equally  blamable  in  the  devotion  of 
those  that  live  in  the  world,  which  is  that  of  which 
we  are  now  treating.  To  shun  all  conversations 
savors  of  disdain,  and  contempt  of  our  neighbor; 
and  to  be  addicted  to  them  is  a  mark  of  sloth  and 
idleness.  We  must  love  our  neighbor  as  our- 
selves,  and  to  prove  that  we  love  him  we  must 
not  fly  his  company ;  and  to  testify  that  we  love 
ourselves  we  must  remain  with  ourselves  when 
we  are  alone  by  ourselves.  "  Think  first  of  thy- 
self," says  St.  Bernard,  "and  then  of  others."  If, 
then,  nothing  obliges  you  to  go  abroad  into  com- 
pany, or  to  receive  company  at  home,  remain  with 
yourself,  and  entertain  yourself  with  your  own 
heart ;  but  if  company  visits  you,  or  any  just 
cause  invites  you  into  company,  go  in  God's 
name,  Philothea,  and  see  your  neighbor  with  a 
benevolent  heart  and  a  good  intention. 

We  call  those  conversations  evil  which  are  held 
with  an  evil  intention,  or  when  the  company  is  vi- 
cious, indiscreet,  and  dissolute  ;  and  must  avoid 
them  as  bees  shun  wasps  or  hornets.     For,  as  when 


21(>  A    DEVOUT    LIFE. 

persons  are  bitten  by  mad  dogs,  their  perspiration, 
their  breath,  aud  their  very  spittle,  become  infec- 
cious,  especially  for  children,  and  those  of  a  tender 
complexion;  so  vicious  and  dissolute  persons 
cannot  be  visited  without  the  utmost  hazard  and 
danger,  especially  by  those  whose  devotion  is  as 
yet  young  and  tender. 

There  are  some  unprofitable  conversations  held 
merely  to  recreate  and  divert  us  from  our  serious 
occupations,  to  which  we  must  not  be  too  much 
addicted,  although  we  may  allow  them  to  occupy 
the  leisure  destined  for  recreation.  Other  con- 
versations have  civility  for  their  object,  as  in 
the  case  01  mutual  visits,  and  certain  assemblies 
made  10  do  honor  to  our  neighbor.  With  respect 
to  these,  as  Ave  ought  not  to  be  superstitious  in 
the  practice  of  them,  so  neither  must  wTe  be  uncivil 
in  contemning  them,  but  modestly  comply  with 
our  duty  in  their  regard,  so  that  we  may  equally 
avoid  both  ill-breeding  and  levity. 

It  remains  for  us  to  speak  of  the  profitable  con- 
versation of  devout  and  virtuous  persons.  To 
converse  frequently,  Philothea,  with  such  persons 
will  be  to  you  of  the  utmost  benefit.  As  the  vine 
that  is  planted  amongst  olive  trees  produces  oily 
grapes,  which  have  the  taste  of  olives,  so  the  soul 
which  is  often  in  the  company  of  virtuous  people 
cannot  but  partake  of  their  qualities.  As  drones 
cannot  make  honey  without  the  assistance  of  the 
bees,  so  it  is  of  oreat  advantage  to  us  in  the 
exercise  of  devotion  to  converse  with  those  that 
are  devout. 

In  all  conversations,  sincerity,  simplicity,  meet- 


CONVERSATION    AND    SOLITUDE.  217 

ness,  and  modesty  should  be  preserved.  There 
are  some  persons  who  make  no  gesture  or  motion 
without  so  much  affectation  as  to  trouble  the 
company ;  and  as  he  who  cannot  walk  without 
oounting  his  steps,  or  speak  without  singing,  would 
be  troublesome  to  the  rest  of  mankind,  so  they 
who  affect  an  artificial  carriage,  and  do  nothing 
without  affectation,  are  very  disagreeable  in  con- 
versation, for  in  such  persons  there  is  always 
some  kind  of  presumption.  Let  a  moderate  cheer- 
fulness be  ordinarily  predominant  in  our  conver 
sation.  St.  Romuald  and  St.  Anthony  are  highly 
commended,  that,  notwithstanding  all  their  aus- 
terities, they  had  always  both  their  countenance 
and  their  discourse  adorned  with  joy,  gayety,  and 
courtesy.  "Rejoice  with  them  that  rejoice."  Rom. 
xii.  13.  And  again  I  say  to  you,  with  the  Apostle, 
"  Rejoice  always,  but  in  the  Lord.  Let  your 
modesty  be  known  to  all  men."  Phil.  iv.  4.  To 
rejoice  in  cur  Lord,  the  subject  of  your  joy  must 
not  only  be  lawful,  but  also  decent ;  and  this  I 
say,  because  there  are  some  things  lawful,  which 
yet  are  not  decent ;  and,  that  your  modesty  may  be 
known  to  all,  keep  yourself  free  from  insolence, 
which  is  always  reprehensible.  To  cause  one  of 
the  company  to  fall  down,  to  disfigure  another's 
face,  are  foolish  and  insolent  merriments. 

But,  besides  that  mental  solitude  to  which  you 
may  retreat,  even  amidst  the  greatest  conversation, 
as  I  have  hitherto  observed,  P.  ii.  ch.  12,  you 
ought  also  to  love  local  and  real  solitude  :  not  that 
you  should  go  into  the  desert,  as  St.  Mary  of 
Egypt,  St.  Paul,  St.  Anthony,  St.  Arsenius,  and 


218  A    DEVOUT   LIFE. 

the  other  ancient  solitaries,  did;  but  that  you 
should  remain  for  some  time  alone  by  yourself  in 
your  chamber  or  garden,  or  in  some  other  place, 
where  you  may  at  leisure  withdraw  your  spirit 
into  your  heart,  and  recreate  your  soul  with  pious 
meditations,  holy  thoughts,  or  spiritual  reading. 
St.  Gregory  Nazianzen,  speaking  of  himself,  says, 
"I  walked  with  myself  about  sunset,  and  passed 
the  time  upon  the  sea-shore  ;  for  I  am  accustomed 
to  use  this  recreation  to  refresh  myself,  and  to 
shake  off  a  little  my  ordinary  troubles  ;  and  after- 
wards he  relates  the  pious  reflections  he  made, 
which  I  have  already  mentioned.  St.  Austin 
relates,  that  often  going  into  the  chamber  of  St. 
Ambrose,  who  never  denied  entrance  to  any  one, 
he  found  him  reading,  and  that  after  having 
remained  awhile,  for  fear  of  interrupting  him,  he 
departed  again  without  speaking  a  word,  thinking 
that  the  little  time  that  remained  to  this  great 
pastor  for  recreating  his  spirit,  after  the  hurry  of 
his  various  affairs,  should  not  be  taken  from  him. 
And  when  the  apostles  one  day  had  told  our  Lord 
how  they  had  preached,  and  how  much  they  had 
done,  he  said  to  them,  Mark  vi.  13:  r'  Come  ye 
apart  into  a  desert  place,  and  rest  a  little." 


DECENCY   IN    ATTIRE.  219 

CHAPTER    XXV. 

OF    DECENCY    IN    ATTIRE. 

>QT.  PAUL  desires  that  devout  women,  and  the 
^^  same  may  be  said  of  men,  should  be  attired 
in  decent  apparel,  adorning  themselves  with  mod- 
esty and  sobriety.  1  Tim.  ii.  9.  The  decency  and 
other  ornaments  of  apparel  depend  on  the  matter, 
the  form,  and  the  cleanliness  of  them.  As  to  the 
cleanliness,  it  should  be  almost  always  entire  in  our 
apparel,  on  which  we  should  not  permit  any  kind 
of  tilth  to  remain.  Exterior  neatness  represents  in 
some  degree  the  cleanliness  of  the  interior ;  and 
God  himself  requires  corporal  cleanliness  in  those 
that  approach  the  altar,  and  have  the  principal 
charge    of   devotion. 

As  to  the  matter,  form,  and  decency  of  our 
dress,  it  should  be  considered  according  to  the 
several  circumstances  of  the  time,  the  age,  the 
quality,  the  company,  and  the  occasions.  People 
are  ordinarily  better  dressed  on  holidays,  and  this 
in  proportion  to  the  solemnity  of  the  feast  which 
is  celebrated.  In  times  of  penance,  as  in  Lent, 
their  ornaments  are  laid  aside.  At  marriages 
they  put  on  wedding-garments  ;  at  funerals  they 
use  mourning  ;  when  near  the  prince  they  dress 
themselves  in  their  best  attire  ;  which  they  put  oft' 
when  they  are  only  amongst  their  own  domestics. 

The  married  woman  ma}' and  ought  to  adorn  her- 
self when  she  is  with  her  husband,  and  he  desires 


220  A   DEVOUT   LIFE. 

it ;  but  if  she  should  do  so  when  she  is  at  a 
distance  from  him,  it  will  be  asked,  whose  eyes 
she  desires  to  favor?  A  greater  liberty  in  point 
of  ornaments  is  allowed  to  maidens,  because  they 
may  lawfully  desire  to  appear  agreeable  to  many, 
although  with  no  other  intention  than  to  gain  one 
by  holy  marriage.  Neither  is  it  blamable  in  wid- 
ows, who  propose  to  marry,  to  adorn  themselves, 
provided  they  betray  no  levity  ;  for,  having  already 
been  mistresses  of  families,  and  passed  through  the 
griefs  of  widowhood,  they  should  be  considered  as 
being  of  a  more  mature  and  settled  mind.  But  as 
for  those  that  are  widows  indeed,  not  only  in  body, 
but  in  heart  also,  no  other  ornament  becomes  them 
but  humility,  modesty,  and  devotion ;  for,  if  they 
have  an  inclination  to  gain  the  love  of  men,  they 
are  not  widows  indeed ;  and,  if  they  have  no  such 
desire,  why  do  they  carry  about  them  the  instru- 
ments of  love  ?  Old  people  are  always  ridiculous 
when  they  wish  to  be  gay  ;  this  folly  is  only  sup- 
portable in  youth. 

Be  neat,  Phiiothea  ;  let  nothing  be  negligent  about 
you.  It  is  a  kind  of  contempt  of  those  with  whom 
we  converse,  to  frequent  their  company  in  uncomely 
apparel ;  but,  at  the  same  time,  avoid  all  affectation, 
vanity,  curiosity,  or  levity  in  your  dress.  Keep 
yourself  always,  as  much  as  possible,  on  the  side 
of  plainness  and  modesty,  which,  without  doubt, 
is  the  greatest  ornament  of  beauty,  and  the  best 
excuse  for  the  want  of  it. 

St.  Peter,  1  Epist.  iii.  3,  admonishes  Avomen  in 
oarticular  not  to  wear  their  hair  much  curled  ir 
Snerlets  and  wreaths  ;  but  men  who  are  so  weak  as 


OF   DISCOURSE.  22\ 

to  amuse  themselves  about  such  toys  are  justly 
ridiculed  for  their  effeminacy ;  and  even  women, 
who  are  thus  vain,  are  esteemed  to  be  very  weak 
in  their  chastity;  at  least,  if  they  are  chaste,  it  is 
not  to  be  discovered  amidst  so  many  toys  and  fop- 
peries. They  say  they  mean  no  evil  by  these 
things  ;  but  I  again  repeat  that  the  devil  thinks 
very  differently.  I  would  have  devout  people, 
whether  men  or  women,  the  best  dressed  of  the 
company,  but  the  least  pompous  and  affected  ;  I 
would  have  them  adorned  with  gracefulness,  de- 
cency, and  dignity.  St  Lewis  says,  in  one  word, 
that  each  one  should  dress  according  to  his  condi- 
tion ;  so  that  the  wise  and  the  good  may  have  no  rea- 
son to  complain  that  you  do  too  much,  nor  young 
people  to  say  that  you  do  too  little.  But,  in  case 
young  people  will  not  content  themselves  with 
what  is  decent,  we  must  conform  to  the  judgment 
of  the  wise. 


3>*<C 


CHAPTER    XXVI. 

OF   DISCOURSE      AND,    FIRST,    HOW    WE    MUST   SPEAK   OF   GOD, 

|7V<$  physicians  discover  the  health  or  sickness  of 
^^  a  man  by  looking  on  his  tongue,  so  our  words 
are  true  indications  of  the  qualities  of  our  souls. 
"By  thy  words,"  says  our  Saviour,  Matt.  xii.  37, 
''thou  shalt  be  justified,  and  by  thy  words  thou 
shalt  be  condemned.*'     A.Ve  readily  move  our  hand 


222  A    DEVOUT    LIFE. 

to  the  pain  that  we   feel,  and  the  tongue  to  the 
love  we  entertain. 

If,  then,  Philothea,  you  are  in  love  with  God,  you 
will  often  speak  of  him,  in  your  familiar  discourses 
with  those  of  your  household,  your  friends,  and 
your  neighbors:  "For  the  mouth  of  the  just  will 
meditate  on  wisdom,  and  his  tongue  will  speak 
judgment."  Ps.  xxxvi.  30.  As  bees,  with  their 
little  mouths,  touch  nothing  but  honey  ;  so  should 
your  tongue  be  always  sweetened  with  its  God, 
and  find  no  greater  pleasure  than  in  the  sweet 
praises  and  blessings  of  his  name  flowing  between 
your  lips,  like  St.  Francis,  who  used  to  apply  his 
tongue  to  his  lips,  after  pronouncing  the  holy  name 
of  the  Lord,  to  draw  thence  the  greatest  sweetness 
in  the  world. 

But  speak  always  of  God  as  of  God ;  that  is, 
reverently  and  devoutly  ;  not  with  ostentation  or 
affectation,  but  with  a  spirit  of  meekness,  charity, 
and  humility,  distilling  as  much  as  you  can,  as  it 
is  said  of  the  Spouse  in  the  Canticles,  Cant.  iv.  11, 
the  delicious  hone3r  of  devotion  and  of  the  things 
of  God,  imperceptibly,  into  the  ears  sometimes  of 
one,  and  sometimes  of  another,  and  pray  secretly 
to  God,  in  your  soul,  that  it  would  please  him  to 
make  this  holy  dew  sink  deep  into  the  heart  of 
those  that  hear  you. 

Above  all  things,  this  angelical  office  must  be 
done  meekly  and  sweetly  ;  not  by  way  of  correction, 
but  inspiration  ;  for  it  is  surprising  how  powerfully 
a  sweet  and  amiable  manner  of  proposing  good 
things  attracts  the  hearts  of   the  hearers. 

Nevei\ therefore,  soeak  of  God,  or  devotion,  in  9 


OF  MODESTY  IN  OUR  WORDS.        223 

slight  or  thoughtless  manner,  hut  rather  with  the 
utmost  attention  and  reverence.  I  give  you  this 
advice,  that  you  may  avoid  that  remarkable  vanity 
which  is  found  in  many  false  devotees,  who  upon 
every  occasion  speak  words  of  piety  and  godliness 
by  way  of  entertainment,  without  ever  thinking 
of  what  they  say,  and  afterwards  falsely  imagine 
themselves  to  be  very  devout. 


5^< 


CHAPTER    XXVII. 

OF     MODESfr    IN     OUR     WORDS,     AND     THE     RESPECT    WE    OWE    TO 
PERSONS. 

WF  any  oifend  not  in  words,"  says  St.  James,  iii. 
A  2,  "  he  is  a  perfect  man."  Be  careful  never  to 
permit  an  indecent  word  to  escape  from  your  lips  ; 
for,  although  you  do  not  speak  it  with  an  ill  inten- 
tion, yet  it  may  be  hurtful  to  those  that  hear  it. 
An  evil  word  falling  into  a  weak  heart  spreads 
itself  like  a  drop  of  oil  falling  on  linen  ;  nay,  it 
sometimes  seizes  on  the  heart  in  such  a  manner 
as  to  fill  it  with  a  thousand  unclean  thoughts  and 
temptations  to  lust ;  for,  as  the  poison  of  the  body 
enters  by  the  mouth,  so  the  poison  of  the  heart 
enters  by  the  ear,  and  the  tongue  which  utters  an 
indecent  word  is  a  murderer.  For,  although  per- 
haps the  poison,  which  it  has  cast  forth,  has  not 
produced  its  effect,  because  it  found  the  hearts  of 
the   hearers   guarded    by  some  preservative,  yet 


224  A    DEVOUT    LIFE. 

there  wanted  no  malice  in  the  tongue  to  occasion 
their  death.  Let  no  man,  therefore,  tell  me  that 
he  has  no  evil  intention  ;  for  our  Lord,  the  SearcL  l 
of  hearts,  has  said,  "  That  out  of  the  abundance  of 
the  heart,  the  mouth  speaketh."  But  if  we  intend 
no  evil  on  such  occasions,  yet  the  enemy,  who  ia 
of  a  contrary  opinion,  secretly  uses  immodest 
ivords  to  pierce  the  heart  of  some  one.  As  they 
that  have  eaten  the  herb  angelica  have  always  a 
sweet  and  agreeable  breath,  so  they  that  have  hon- 
esty and  chastity,  which  is  an  angelical  virtue,  in 
their  hearts,  have  their  words  always  modest  and 
chaste.  As  for  indecent  and  obscene  things  the 
apostle  will  not  have  them  even  named  amongst 
us  ;  assuring  us,  "that  nothing  so  much  corruptetb 
good  manners  as  wicked  discourse." 

When  immodest  words  are  disguised  with 
affectation  and  subtility,  then  they  become  infi- 
nitely more  poisonous ;  for,  the  more  pointed  the 
dart  is,  the  more  easily  it  enters  our  bodies  ;  so, 
also,  the  more  pointed  an  obscene  word  is,  the 
more  deeply  does  it  penetrate  the  heart ;  and  if 
they  who  esteem  themselves  men  of  gallantry  for 
speaking  such  words  were  convinced  that  in  con  ■ 
versation  they  should  be  like  a  swarm  of  bees, 
convened  together  to  collect  honey  from  some 
sweet  and  virtuous  entertainment,  they  certainly 
would  not  thus  imitate  a  nest  of  wasps,  assembled 
together  to  suck  corruption.  If  some  impudent 
person  should  address  you  in  a  lascivious  manner, 
convince  him  that  your  ears  are  offended,  either  by 
turning  yourself  immediately  away,  or  by  such  othei 
mark  of  resentment  as  your  discretion  may  direct. 


OF    MODESTY    IX    OUR    WORDS.  225 

To  become  a  scoffer  is  one  of  the  worst  qualities 
of  a  wit.  God,  who  detests  this  vice,  has  hereto- 
fore inflicted  remarkable  punishments  on  its  per- 
petrators. Nothing  is  so  opposite  to  charity  or 
devotion  as  despising  and  contemning  our  neigh- 
bor. As  derision  and  mockery  is  never  without 
scoffing,  therefore  divines  consider  it  is  one  of  the 
worst  offences  of  which  a  man  can  be  guilty  against 
his  neighbor,  by  words  ;  for  other  offences  may  be 
committed  with  some  esteem  of  the  party  offended, 
but  by  this  he  is  treated  with  scorn  and  contempt. 

As  for  certain  good-humored  jesting  words, 
spoken  by  way  of  modest  and  innocent  mirth, 
they  belong  to  the  virtue  called  Eutrapelia  by  the 
Greeks,  which  we  may  denominate  good  conversa- 
tion ;  and  by  these  Ave  take  an  honest  and  friendly 
recreation  from  those  frivolous  occasions  with 
which  human  imperfections  furnish  us.  We  must 
be  careful,  however,  not  to  pass  from  honest  mirth 
to  scoffing  ;  for  scoffing  excites  laughter  in  the  way 
of  scorn  a,nd  contempt  of  our  neighbor ;  whereas 
innocent  mirth  and  drollery  cause  laughter  by  an 
unoffending  liberty,  confidence,  and  familiar  free- 
dom, joined  to  the  sprightly  wit  of  some  ingenious 
conceit.  St.  Lewis,  when  the  religious  offered  to 
speak  to  him,  after  dinner,  of  high  and  sublime 
matters,  told  them  :  rf  It  is  not  now  a  time  to 
allege  texts,  but  to  recreate  ourselves  with  some 
cheerful  conceits ;  let  every  man  say  whatever 
innocent  thing  comes  to  his  mind;''  this  he  said 
when  any  of  the  nobility  were  present,  to  receive 
marks  of  kindness  from  his  majesty.  But  let  us 
vemember,  Philothea,  to  pass  our  time  of  recrea- 


226  A    DEVOUT    LIFE. 

tion  in  such  a  manner    that  we  may  never  lose 
sight  of  the  greatest  of  all  concerns,  Eternity. 


CHAPTER    XXVIII. 

OF   RASH    JUDGMENT. 

l^cUDGE  not,  and  you  shall  not  be  judged,"  says 
™  the  Saviour  of  our  souls  ;  "  Condemn  not,  and 
you  shall  not  be  condemned."  St.  Luke  vi.  37. 
"Judge  not,"  says  the  holy  apostle,  "before  the 
time  ;  until  the  Lord  come,  who  both  will  bring- 
to  light  the  hidden  things  of  darkness,  and  will 
make  manifest  the  counsels  of  the  hearts."  1  Cor. 
iv.  5.  Oh,  how  displeasing  are  rash  judgments 
to  God  !  The  judgments  of  the  children  of  men 
are  rash,  because  they  are  not  the  judges  of  one 
another,  and  therefore  usurp  to  themselves  the 
office  of  our  Lord.  They  are  rash,  because  the 
principal  malice  of  sin  depends  on  the  intent  in 
the  heart,  which  is  an  impenetrable  secret  to  us. 
They  are  not  only  rash,  but  also  impertinent, 
because  every  one  will  find  sufficient  employment 
in  judging  himself,  without  taking  upon  him  to 
judge  his  neighbor.  To  avoid  future  judgment  it 
is  as  necessary  to  refrain  from  judging  others  as 
to  be  careful  to  judge  ourselves.  For,  as  our  Lord 
forbids  the  one,  so  the  apostle  enjoins  the  others, 
saying,  that  "if  we  judged  ourselves  we  should 
not  be  judged."      But  we  act  quite  the  contrary; 


OF    RASH    JUDGMENT.  227 

for,  by  judging  our  neighbor  on  every  occasion, 
we  do  that  which  is  forbidden  ;  and,  by  not  judg- 
ing ourselves,  we  neglect  to  practise  that  which  we 
are  strictly  commanded. 

The  remedies  against  rash  judgments  must  be 
according  to  their  different  causes.  There  are 
some  hearts  naturally  so  bitter  and  harsh  as  to 
make  everything  bitter  and  harsh  that  they  receive, 
converting  judgment,  as  the  prophet  Amos  says, 
into  wormwood,  by  never  judging  their  neighbors 
except  with  all  rigor  and  harshness.  These  must 
seek  the  advice  of  a  good  spii  tual  physician,  be- 
cause this  bitterness  of  heart,  being  natural  to 
them,  is  subdued  with  difficulty ;  and  though  it 
be  not  in  itself  a  sin,  but  an  imperfection  only,  yet 
it  is  dangerous,  because  it  introduces  and  causes 
rash  judgment  and  detraction  to  reign  in  the  soul. 
Some  judge  rashly,  not  through  harshness,  but 
through  pride,  imagining,  that  in  the  same  pro- 
portion as  they  depress  the  honor  of  other  men, 
they  raise  their  own.  Arrogant  and  presumptuous 
spirits,  who  admire  and  place  themselves  so  high 
in  their  own  esteem,  look  on  all  others  as  mean 
and  abject.  "I  am  not  like  the  rest  of  men,"  said 
the  foolish  Pharisee.  Luke  xviii.  11.  Others, 
who  have  not  altogether  this  manifest  pride,  in- 
dulge a  certain  satisfaction  in  considering  the  evil 
qualities  of  other  men,  the  more  agreeably  to  con- 
template, and  make  others  admire  the  contrary 
good  qualities  wherewith  they  think  themselves 
endowed  ;  for  this  complacency  is  so  secret  and 
imperceptible  as  not  to  be  discovered  even  by 
those    who    are    tainted    therewith.     Others    to 


228  A    DEVOUT    LIFE. 

silence  or  assuage  the  remorse  of  their  own  con- 
sciences, very  willingly  judge  others  to  be  guilty 
of  the  same  vices  to  which  they  themselves  are 
addicted,  or  of  some  other  vices  equally  as  great ; 
thinking  that  the  multitude  of  offenders  diminishes 
the  guilt  of  the  sin.  Many  take  the  liberty  of 
judging  others  rashly,  merely  for  the  pleasure  of 
delivering  their  opinion  and  conjectures  on  their 
manners  and  humors,  bv  way  of  exercising  their 
wit ;  and  if,  unhappily,  they  sometimes  happen  not 
to  err  in  their  judgment,  their  rashness  increases 
to  so  violent  an  excess  as  to  render  it  in  a  manner 
impossible  ever  to  effect  their  cure.  Others  judge 
through  passion  and  prejudice,  always  thinking 
well  of  what  they  love,  and  ill  of  that  which  they 
hate  ;  excepting  in  one  case  only,  not  less  wonder- 
ful than  true,  in  which  the  excess  of  love  incites 
them  to  pass  an  ill  judgment  on  that  which  they 
love, —  a  paradoxical  effect,  which  always  proceeds 
from  an  impure  and  distempered  love  ;  and  this  is 
jealousy,  which,  as  every  one  knows,  on  account 
of  a  mere  look,  or  the  least  smile,  condemns  the 
person  beloved  of  disloyalty  or  adultery.  In  fine, 
fear,  ambition,  and  other  similar  weaknesses  of  the 
mind,  frequently  contribute  towards  the  breeding 
of  suspicious  and  rash  judgments. 

But  what  is  remedy?  As  they  who  drink  the 
juice  of  the  herb  of  ^Ethiopia,  called  ophiusa,  im- 
agine that  they  everywhere  behold  serpents  and 
other  frightful  objects  ;  so  they  who  have  imbibed 
pride,  envy,  ambition,  and  hatred,  think  every- 
thing they  see  evil  and  blamable.  The  former,  to 
be  healed,  must  drink  palm  wine  ;  and  I  say  to  the 


OF    RASH    JUDGMENT.  229 

latter,  drink  copiously  of  the  sacred  wine  of  charity, 
and  it  will  deliver  you  from  those  noxious  humors 
that  engender  rash  judgment.  As  charity  is  afraid 
to  meet  evil,  so  she  never  seeks  after  it ;  but 
whenever  it  falls  in  her  way  she  turns  her  face 
aside,  and  does  not  notice  it.  At  the  firstaiarm  of 
evil  she  closes  her  eyes,  and  afterwards  belie ves, 
vith  an  honest  simplicity,  that  it  was  not  evil,  but 
jnly  its  shadow  or  apparition  ;  and  if  she  cannot 
avoid  sometimes  acknowledging  it  to  be  real  evil 
she  quickly  turns  from  it,  and  endeavors  to  forget 
even  its  shadow.  Charity  is  the  sovereign  remedy 
for  all  evils,  but  for  this  especially.  All  things  ap- 
pear yellow  to  the  eyes  of  those  who  are  afflicted  with 
the  jaundice  ;  and  it  is  said,  that  to  cure  this  evil 
they  must  wear  celandine  under  the  soles  of  their 
feet.  The  sin  of  rash  judgment  is  indeed  a  spirit- 
ual jaundice,  and  causes  all  things  to  appear  evil 
to  the  eyes  of  those  who  are  infected ;  he  that 
would  be  cured  must  not  apply  the  remedies  to 
his  eyes,  or  his  understanding  ;  but  to  his  affections, 
which  are  the  feet  of  the  soul.  If  your  affections 
are  mild,  your  judgment  will  also  be  mild  ;  if  your 
affections  are  charitable,  your  judgment  will  also 
be  charitable.  I  shall  here  present  you  with  three 
admirable  examples  :  Isaac  had  said  that  Rebecca 
was  his  sister;  Abimelech  saw  him  playing  with 
her,  that  is  to  say,  caressing  her  in  a  tender  man- 
ner, Gen.  xxvi.  8,  and  presently  he  thought  she 
was  his  wife.  A  malicious  eye  would  rather  have 
judged  her  to  have  been  his  harlot,  or,  if  she  were 
his  sister,  that  he  had  been  incestuous  ;  but  Abime- 
lech embraced  the  most  charitable  opinion  he  could 


230  A    DEVOUT    LIFE. 

concerning  such  an  action.  We  must  always  de 
the  same,  Philothea,  judging  as  much  as  possible 
in  favor  of  our  neighbors  ;  and,  if  one  action  could 
bear  a  hundred  faces,  we  should  always  consider 
that  which  is  the  fairest. 

Our  blessed  Lady  was  with  child,  Matt.  i.  9, 
and  St.  Joseph  plainly  perceived  it  ;  but,  on  the 
other  hand,  as  he  saw  her  holy,  pure,  and  angeli- 
cal, he  could  not  believe  she  became  pregnant  in 
an  unlawful  manner ;  so  that  he  resolved  to  leave 
her  privately,  and  commit  the  judgment  of  her 
case  to  God  ;  and  though  the  argument  was  well 
calculated  to  make  him  conceive  an  ill  opinion  of 
his  virgin  spouse,  yet  he  would  never  judge  her ; 
and  why  ?  Because,  says  the  spirit  of  God,  "  he  was 
a  just  man."  A  just  man,  when  he  can  no  longer 
excuse  either  the  action,  or  the  intention,  of  him 
whom  otherwise  he  sees  to  be  virtuous,  neverthe- 
less will  not  judge  him,  but  endeavors  to  forget  it, 
and  leaves  the  judgment  to  God.  Thus,  our  blessed 
Saviour  on  the  cross,  Luke  xxiii.  24,  not  being- 
able  to  excuse  entirely  the  sin  of  those  that  cruci- 
fied him,  extenuated  the  malice  of  it  by  alleging 
their  ignorance.  When  we  cannot  excuse  the  sin 
let  us  at  least  render  it  worthy  of  compassion,  at- 
tributing it  to  the  most  favorable  cause,  such  as 
ignorance  or  infirmity. 

But  can  we  never  judge  our  neighbor?  ^No, 
-rerily,  never.  It  is  God,  O  Philothea  !  that  judges 
malefactors  in  public  justice.  It  is  true  that  he 
uses  the  voice  of  judges  to  make  himself  intelligi- 
ble to  our  ears  ;  they  are  his  interpreters,  and 
ought  to  pronounce  nothing  but  what  they  have 


OF    RASH    JUDGMENT.  231 

learnt  of  him,  as  being  his  oracles  ;  if  they  act 
otherwise,  by  following  their  own  passions,  then, 
indeed,  it  is  they  that  judge,  and  who  consequently 
shall  be  judged  ;  for  it  is  forbidden  to  men,  in 
quality  of  men,  to  judge  others. 

To  see  or  know  a  thing  is  not  to  judge  it;  for 
judgment,  at  least  according  to  Scripture,  pre- 
supposes some  difficult}',  great  or  small,  true  or 
apparent,  which  is  to  be  decided;  wherefore  if 
says,  John  iii.  18,  that  "  He  who  believeth  riot  is 
already  judged,"  because  there  is  no  doubt  of  hi? 
damnation.  Is  it  not,  then,  a  sin  to  doubt  of  oiu 
neighbor?  Xo,  for  we  are  not  forbidden  to  doubt, 
but  to  judge  ;  however,  it  is  only  allowable  to 
doubt  or  suspect  as  far  as  reason  and  arguments 
may  constrain  us.  otherwise  our  doubts  and  sus- 
picions will  be  rash. 

If  some  evil  eye  had  seen  Jacob  when  he  kissed 
Rachel  by  the  well,  or  had  seen  Rebecca  receive 
bracelets  and  ear-rings  from  Eliezer,  a  man  un- 
known in  that  country,  he  would  no  doubt  have 
thought  ill  of  these  two  patrons  of  chastity;  but 
without  reason  or  foundation  :  for,  when  an  action 
is  in  itself  indifferent,  it  is  a  rash  suspicion  to  draw 
an  ill  consequence  from  it,  unless  many  circum- 
stances give  strength  to  the  argument.  It  is  also 
a  "ash  judgment  to  draw  an  argument  from  an 
action,  in  order  to  blame  the  person;  but  this  3 
shall  hereafter  explain  more  clearly. 

In  line,  those  who  have  tender  consciences  an. 
not  very  subject  to  rash  judgment  ;  for,  as  thb 
bees  in  misty  or  cloudy  weather  keep  in  their 
hives  to  arrange  their  honev ;   so  the  thoughts  of 


232  A    DEVOUT   LIFE. 

good  souls  do  not  venture  in  search  of  objects  that 
lie  concealed  amidst  the  cloudy  actions  of  their 
neighbors  ;  but,  to  avoid  meeting  them,  they  retire 
into  their  own  hearts,  to  arrange  the  good  resolu- 
tions of  their  own  amendments. 

It  is  natural  to  an  unprofitable  soul  to  amuse 
itself  with  examining  the  lives  of  other  persons  :  J 
except  spiritual  directors,  fathers  of  families,  mag- 
istrates, etc.,  because  a  considerable  part  of  theii 
duty  consists  in  watching  over  the  conduct  of 
others  ;  let  them  discharge  their  duty  with  love, 
and,  having  done  this,  they  must  then  attend  to 
their  own  advancement  in  virtue. 


CHAPTER      XXIX. 

OF    DETRACTION. 

^^ASH  judgment  engenders  uneasiness,  contempt 
^^  of  our  neighbor,  pride,  self-complacency,  and 
many  other  most  pernicious  effects  ;  among  which 
detraction,  the  bane  of  conversation,  holds  the 
first  place.  Oh  that  I  possessed  one  of  the  burning 
coals  of  the  holy  altar  to  touch  the  lips  of  men,  so 
that  their  iniquities  might  be  taken  away,  and  their 
sin  cleansed,  in  imitation  of  the  seraphim  that 
purified  the  mouth  of  the  prophet  Isaias  !  Isai.  vi. 
He  that  would  deliver  the  world  from  detraction 
would  free  it  from  a  great  number  of  sins. 
Whoever  robs  his  neighbor  of  his  good  name  is 


OF   DETRACTION.  233 

not  only  guilty  of  sin,  but  is  also  bound  to  make 
reparation  ;  for  no  man  can  enter  into  heaven  with 
the  goods  of  another ;  and,  amongst  all  exterior 
goods,  a  good  name  is  the  best.  Detraction  is  a 
kind  of  murder;  for  we  have  three  lives,  viz.,  the 
spiritual,  which  consists  in  the  grace  of  God;  the 
corporal,  which  depends  on  the  soul ;  and  the  civil, 
which  consists  in  our  good  name  :  sin  deprives  us 
of  the  first,  death  takes  away  the  second,  and 
detraction  robs  us  of  the  third.  But  the  detractor 
by  one  blow  of  his  tongue  commits  three  murders  ; 
he  kills  not  only  his  own  soul,  and  the  soul  of  him 
that  hears  \mi,  but  also,  by  a  spiritual  murder, 
takes  away  the  civil  life  of  the  person  detracted ; 
for,  as  St.  Bernard  says,  both  he  that  detracts  and 
he  that  hearkens  to  the  detractor  huve  the  devil 
about  them ;  tlie  one  in  his  tongue,  and  the  other 
in  his  ear.  David,  speaking  of  detractors,  says, 
?f  They  have  sharpened  their  tongues  like  a  serpent." 
ps.  cxxxix.  Now,  as  the  serpent's  tongue,  ac- 
cording to  Aristotle,  is  forked,  and  has  two  points, 
so  is  that  of  the  detractor,  who  at  one  stroke  stings 
and  poisons  the  ear  of  the  hearer,  and  the  reputation 
of  him  against  whom  he  is  speaking. 

I  earnestly  conjure  you,  then,  dear  Philothea, 
never  to  detract  any  one,  either  directly  or  indi- 
rectly ;  beware  of  falsely  imputing  crimes  and  sins 
to  your  neighbor  ;  of  discovering  his  secret  sins,  or 
of  aggravating  those  that  are  manifest ;  or  of  making 
an  evil  interpretation  of  his  good  works  ;  or  of 
denying  the  good  which  you  know  that  he  possesses, 
or  dissembling  it  maliciously,  or  diminishing  it  by 
words  ;  for  in  all  these  ways  you  wil  1  highly  offend 


234  A  DEVOUT  LIFE. 

God ,  but,  most  of  all,  by  false  accusations,  and 
denying  the  truth  to  the  prejudice  of  a  third  person  ; 
for  it  is  a  double  sin  to  calumniate  and  injure 
your  neighbor  at  the  same  time. 

They  wiio  preface  detraction  by  protestations  of 
friendship  and  regard  for  the  person  detracted,  or 
who  make  apologies  in  his  favor,  are  the  most 
subtle  and  venomous  of  all  detractors.  "I  protest," 
say  they,  "I  love  him  ;  in  every  other  respect  he  is 
a  worthy  man  ;  but  yet  the  truth  must  be  told,  he 
was  wrong  to  commit  so  treacherous  an  action. 
She  was  very  virtuous,  but,  alas  !  she  was  sur- 
prised," etc.  Do  you  not  perceive  the  artifice  ?  As 
the  dexterous  archer  draws  the  arrow  as  near  as 
possible  to  himself,  that  he  may  shoot  the  dart  away 
with  greater  force,  so,  when  these  detractors  seem  to 
draw  the  detraction  towards  themselves,  it  is  only 
with  i  view  to  shoot  it  away  with  more  violence, 
that  it  may  pierce  more  deeply  into  the  hearts  of 
their  hearers.  But  the  detraction  which  is  uttered 
by  way  of  a  witty  jest  is  still  more  cruel  tlian  all 
the  rest.  For,  as  hemlock  is  not  of  itself  a  very 
quack,  but  rather  a  slow,  poison,  which  may  be 
easily  remedied,  yet  being  taken  with  wine  is 
incurable ;  so  detraction,  which  of  itself  might 
pass  lightly  in  at  one  ear,  and  out  at  the  other, 
remains  in  the  minds  of  th^  hearers,  when  it  is 
couched  under  some  subtle  and  merry  jest.  "  The 
venom  of  asps,"  says  David,  "  is  under  their  lips.'' 
The  bite  of  the  asp  is  almost  imperceptible,  and 
its  venom  at  first  produced  a  delightful  itching,  by 
means  of  which   the   heart   and   the   bowels   arp 


OF    DETRACTION".  235 

expanded,  and  receive  the  poison ;  against  which 
there  is  afterwards  no  remedy. 

Say  not  such  a  one  is  a  drunkard,  because  you 
have  seen  him  drunk  ;  nor  that  he  is  an  adulterer, 
because  he  has  been  surprised  in  that  sin  ;  nor  that 
he  is  incestuous,  because  he  has  been  guilty  of  that 
abominable  action ;  for  one  act  alone  is  not  suffi- 
cient to  constitute  a  vice.  The  sun  stood  still  once 
in  favor  of  the  victoiy  of  Josue,  and  was  darkened 
another  time  in  favor  of  that  of  our  Saviour ;  yet 
none  will  say  that  the  sun  is  either  immovable  or 
dark.  Noah  was  once  drunk,  and  Lot  another 
time,  and  this  latter  also  committed  a  great  incest ; 
yet  neither  the  one  nor  the  other  was  a  drunkard, 
nor  was  the  latter  an  incestuous  man.  St.  Peter 
had  not  a  sanguinary  disposition,  because  he  once 
shed  blood,  nor  was  he  a  blasphemer,  though  he 
once  blasphemed.  To  acquire  the  name  of  a  vice 
or  a  virtue  the  action  must  be  habitual ;  one  must 
have  made  some  progress  in  it.  It  is,  then,  an 
injustice  to  say  that  such  a  man  is  passionate,  or  a 
thief,  because  we  have  seen  him  once  in  a  passion, 
or  guilty  of  stealing.  Although  a  man  may  have 
been  along  time  vicious,  yet  we  are  in  clanger  of 
accusing  him  falsely  if  we  call  him  vicious. 
Simon,  the  leper,  called  Magdalen  a  sinner,  because 
she  had  been  so  not  long  before  ;  yet  he  accused 
her  falsely,  for  she  was  then  no  longer  a  sinner, 
but  a  most  holy  penitent ;  and  therefore  our 
Saviour  took  her  cause  under  his  protection.  The 
proud  pharisee  considered  the  humble  publican  as 
a  great  sinner,  or  even  perhaps  an  unjust  man,  an 
adulterer,  an  extortioner;  but  was  greatly  deceived, 


236  A    DEVOUT    LIFE. 

for  at  that  very  time  he  was  justified.  Alas  !  sinct 
the  goodness  of  God  is  so  immense,  thai  one 
moment  suffices  to  obtain  and  receive  his  grace, 
what  assurance  can  we  have  that  he  who  was 
yesterday  a  sinner  is  not  a  saint  to-day  ?  The  day 
that  is  past  ought  not  to  judge  the  day  present, 
or  the  present  day  judge  that  which  is  past ;  it  is 
only  the  last  day  that  judges  all.  We  can,  then, 
never  say  a  man  is  wicked  without  exposing 
ourselves  to  the  danger  of  lying;  all  that  we  can 
say,  if  we  must  speak,  is,  that  he  did  such  bad 
actions,  or  lived  ill  at  such  a  time  ;  that  he  does  ill 
at  present ;  but  we  must  never  draw  consequences 
from  yesterday  to  this  day,  nor  from  this  day  to 
yesterday,  much  less  to  to-morrow. 

Xow,  though  we  must  be  extremely  cautious  of 
speaking  ill  of  our  neighbor,  yet  we  must  avoid 
the  contrary  extreme,  into  which  some  tall,  who,  to 
avoid  the  sin  of  detraction,  commend  and  speak 
well  of  vice.  If  a  person  be,  indeed,  a  detractor, 
say  not,  in  his  excuse,  he  is  a  frank  and  free 
speaker ;  if  a  person  be  notoriously  vain,  say  not 
that  he  is  genteel  and  elegant ;  never  call  dan- 
gerous familiarities  by  the  name  of  simplicity  and 
innocence  ;  nor  disobedience  by  the  name  of  zeal ; 
tor  arrogance  by  the  name  of  freedom ;  nor  lasciv- 
ousness  by  the  name  of  friendship.  Xo,  dear 
Miilothea,  we  must  not,  in  order  to  avoid  the 
vice  of  detraction,  favor,  flatter,  or  cherish  vice  : 
but  we  must  openly  and  freely  speak  of  evil,  and 
blame  that  which  is  blamable  ;  for  in  doing  this  we 
glorify  God,  provided  we  observe  the  following 
conditions  :  — 


OF    DETRACTION.  237 

To  speak  commendably  against  the  vices  of 
another  it  is  necessary  that  we  should  have  in 
view  the  profit  either  of  the  person  spoken  of,  or 
of  those  to  whom  we  speak.  For  instance,  when 
the  indiscreet  or  dangerous  familiarities  of  such  or 
such  persons  are  related  in  the  company  of  young 
maids ;  or  the  liberties  taken  by  this  or  that 
person,  in  their  words  or  gestures,  are  plainly 
lascivious  :  if  I  do  not  freely  blame  the  evil,  but 
rather  excuse  it,  these  tender  souls,  who  hear  of  it, 
will  perhaps  take  occasion  to  allow  themselves 
some  such  like  liberties.  Their  advantage,  then, 
requires  that  I  should  freely  reprehend  these 
liberties  upon  the  spot,  unless  I  could  reserve  this 
good  office  to  be  done  better,  and  with  less  prej- 
udice to  the  persons  spoken  of,  on  some  other 
occasion. 

It  is,  moreover,  requisite  that  it  should  be  my 
duty  to  speak  on  this  occasion,  as  when  I  am  one 
of  the  chief  of  the  company  ;  for,  if  I  should  keep 
silence,  I  would  seem  to  approve  of  the  vice  ;  but 
if  I  be  one  of  the  least,  I  must  not  take  upon  me  to 
pass  my  censure.  But,  above  all,  it  is  necessary 
that  I  should  be  so  cautious  in  my  remarks  as  not 
to  say  a  single  word  too  much.  For  example,  if  I 
blame  the  familiarity  of  this  young  man,  and  that 
young  maid,  because  it  is  apparently  indiscreet 
and  dangerous,  o'ood  God  !  Philothea,  I  must  hold 
the  balance  so  even  as  not  to  make  the  matter  a 
single  grain  heavier.  Should  there  be  but  a  slight 
appearance,  I  will  call  it  no  more  ;  if  a  mere  indis- 
cretion, I  would  give  it  no  worse  name  ;  should 
there  be  neither  indiscretion,  nor  real  appearance 


238  A    DEVOUT    LIFE. 

of  evil,  but  only  a  probability  that  some  malicious 
spirit  may  take  from  thence  a  pretext  to  speak  ill, 
E  will  either  say  nothing  at  all,  or  say  this  only, 
,md  no  more.  My  tongue,  whilst  I  am  speaking 
of  my  neighbor,  shall  be  in  my  mouth  like  a  knife 
in  the  hand  of  a  surgeon,  who  would  cut  between 
the  sinews  and  the  tendons.  The  blow  I  shall  give 
shall  be  neither  more  nor  less  than  the  truth.  In 
fine,  it  must  be  our  principal  care  in  blaming  any 
rice  to  spare,  as  much  as  possible,  the  person  h\ 
Fvhom  it  is  found. 

It  is  true,  we  may  speak  freely  of  infamous 
public  and  notorious  sinners,  provided  it  be  in  the 
spirit  of  charity  and  compassion,  and  not  with 
arrogance  and  presumption,  nor  with  complacency 
in  the  evils  of  others,  which  is  always  the  part  of  a 
mean  and  abject  heart.  Amongst  these,  however, 
the  declared  enemies  of  God  and  his  Church,  such 
as  the  ringleaders  of  heretics  and  schismatics,  must 
be  excepted,  since  it  is  charity  to  cry  out  against 
the  wolf,  wherever  he  is,  more  especially  when  he 
is  among  the  sheep. 

Every  one  takes  the  liberty  to  censure  princes 
and  to  speak  ill  of  whole  nations,  according  to  the 
different  affections  they  bear  them.  Philothea, 
avoid  this  fault ;  for,  besides  the  offence  against 
God,  it  may  bring  you  into  a  thousand  quarrels. 

When  you  hear  any  one  spoken  ill  of,  make  the 
accusation  doubtful,  if  you  can  do  it  justly  ;  if  you 
cannot,  excuse  the  intention  of  the  party  accused: 
if  that  cannot  be  done,  express  a  compassion  for 
him,  change  the  topic  of  conversation,  remem- 
bering yourself,  and  putting  the  company  in  mind, 


ON    CONVERSATION.  23C 

that  they  who  do  not  fall  owe  their  happiness  to 
God  alone  ;  recall  the  detractor  to  himself  with 
meekness,  and  declare  some  good  action  of  the 
party  offended,  if  you  know  any. 


CHAPTER     XXX. 

OTHER    ADVICES    WITH    RESPECT   TO    CONVERSATION 

W2-ZET  your  language  be  meek,  open,  and  sincere, 
AA  without  the  least  mixture  of  equivocations, 
artifice,  cr  dissimulation  ;  for  although  it  may  not 
be  always  advisable  to  say  all  that  is  true,  yet  it 
is  never  allowable  to  speak  against  the  truth. 
Accustom  yourself,  therefore,  never  to  tell  a 
deliberate  lie,  either  by  way  of  excuse  or  other- 
wise ;  remembering  always  that  God  is  the  God 
of  truth.  Should  you  tell  a  lie  inadvertently,  fail 
not  to  correct  it  upon  the  spot  by  some  explanation 
or  reparation  ;  an  honest  excuse  has  always  more 
grace  and  force  to  bear  one  harmless  than  a  lie. 

Though  one  may  sometimes  prudently  disguise 
the  truth  by  some  equivocation,  yet  it  must  never 
be  done  but  when  the  glory  and  service  ol  God 
manifestly  require  it ;  in  any  other  case,  such 
artifices  are  dangerous.  The  Holy  Spirit  dwells 
not  in  a  deceitful  soul.  (Wisd.  l.)  No  artifice  is 
so  good  and  desirable  as  plain-dealing  :  worldly 
prudence  and  artifice  belong  to  the  children  of 
the  world  ;  but  the  children  of  God  walk  uprightly. 


240  A    DEVOUT    LIFE. 

and  their  heart  is  without  guile.  K  He  that  walked 
sincerely,"  says  the  wise  man,  Prow  x.  9,  "  waik- 
eth  confidently."  Lying,  double-dealing,  and 
dissimulation,  are  always  signs  of  a  weak  and 
mean  spirit.  St.  Austin  had  said,  in  the  fourth 
book  of  his  Confessions,  that  his  soul  and  that  of 
his  friend  were  but  one  soul ;  and  that  he  had  a 
horror  for  his  life  after  the  death  of  his  friend, 
because  he  was  not  willing  to  live  by  halves  ; 
and  yet  that  for  the  same  reason  he  was  unwilling 
to  die,  lest  his  friend  should  die  wholly.  These 
Avords  seemed  to  him  afterwards  so  artful  and 
affected,  that  he  recalled  them,  and  censured  them 
in  his  book  of  Retractations.  Observe,  Philothea. 
the  exactness  of  this  holy  soul  with  respect  to  the 
least  artifice  in  his  words.  Fidelity,  plainness, 
and  sincerity  of  speech  are  the  greatest  ornaments 
of  a  Christian  life  :  "  I  will  take  heed,"  says  holy 
David,  "to  my  ways,  that  I  may  not  sin  with  my 
tongue.  Set  a  watch,  O  Lord,  before  my  mouth, 
and  a  door  round  about  my  lips."  It  was  the 
advice  of  St.  Lewis,  in  order  to  avoid  contention, 
not  to  contradict  any  one  in  discourse,  unless  it 
were  either  sinful,  or  very  prejudicial  to  acquiesce 
to  him.  But  should  it  be  necessary  to  contradict 
any  one,  or  oppose  our  own  opinion  to  his,  we  must 
do  it  with  much  mildness  and  dexterity,  so  as  not 
to  irritate  his  temper ;  for  nothing  is  ever  gained 
by  harshness  and   violence. 

To  speak  little,  a  practice  so  much  recommended 
by  all  wise  men,  does  not  consist  in  uttering  few 
words,  but  in  uttering  none  that  are  unprofitable  : 
for  in  point  of  speaking  one  is  not  to  regard  the 


PASTIMES    AXD    RECREATIONS.  241 

quantity  so  much  as  the  quality  of  the  words  ;  but 
in  my  opinion  we  ought  to  avoid  both  extremes. 
For  to  be  too  reserved,  and  refuse  to  join  in  con- 
versation, looks  like  disdain,  or  a  want  of  confi- 
dence ;  and,  on  the  other  hand,  to  be  always  talk- 
ing, so  as  to  afford  neither  leisure  nor  opportunity 
to  others  to  speak  when  they  wish,  is  a  mark 
of  shallowness  and  levity. 

St.  Lewis  condemned  whispering  in  company, 
and  particularly  at  table,  lest  it  should  give  others 
occasion  to  suspect  that  some  evil  was  spoken  of 
them.  "He  that  is  at  table,"  said  he,  "in  good, 
company,  and  has  something  to  say  that  is  merry 
and  pleasant,  should  mention  it  so  that  all  the 
company  may  hear  him  :  but  if  it  be  a  thing  of 
importance,  let  him  reserve  it  for  a  more  suitable 
occasion/' 


CHAPTER     XXXI. 

OF    PASTIMES    AND     RECREATIONS;     AND,     FIRST,     OF     SUCH     AS     ARE 
LAWFUL    AND    COMMENDABLE 

Y\T  is  necessary  sometimes  to  relax  our  minds,  as 
^  well  as  our  bodies,  by  some  kind  of  recreation. 
St.  John  the  Evangelist,  as  Cassian  relates, 
amusing  himself  one  day  with  a  partridge  on  his 
hand,  was  asked  by  a  huntsman,  how  such  a  man 
as  he  could  spend  his  time  in  so  unprofitable  a 
manner?  To  whom  St.  John  replied:  "Why 
dost  thou  not  carry  thy  bow  always  bent  ?  "  —  "  Be- 


242  A   DEVOUT   LIFE. 

cause,"  answered  the  huntsman,  "were  it  always 
bent,  I  fear  it  would  lose  its  spring  and  become  use- 
less."— ff  Be  not  surprised,  then,"  replied  the  apos- 
tle, "  that  I  should  sometimes  remit  a  little  of  my 
close  application  and  attention  of  mind  to  enjoy 
some  little  recreation,  that  I  may  afterwards  employ 
myself  more  fervently  in  divine  contemplation." 
It  is  doubtless  a  defect  to  be  so  rigorous  and  aus- 
tere as  neither  to  be  willing  to  take  any  recreation 
ourselves,  nor  allow  it  to  others. 

To  take  the  air,  to  walk,  to  entertain  ourselves 
with  cheerful  and  friendly  conversations,  to  play 
on  the  lute  or  any  other  instrument,  to  sing  to 
music,  or  go  hunting,  are  recreations  so  innocent, 
that,  in  a  proper  use  of  them,  there  needs  but  that 
common  prudence  which  gives  to  everything  its 
due  order,  time,  place,  and  measure. 

Those  games  in  which  the  gain  serves  as  a 
recompense  for  the  dexterity  and  industry  of  the 
body  or  of  the  mind,  such  as  tennis  ball,  pall-mall, 
running  at  the  ring,  chess,  and  backgammon,  ar6 
recreations  in  themselves  good  and  lawful ;  pro- 
vided excess,  either  in  the  time  employed  in  them, 
or  in  the  sum  that  is  played  for,  be  avoided ; 
because,  if  too  much  time  be  spent  in  them,  they 
are  no  longer  an  amusement,  but  an  occupation,  in 
which  neither  the  mind  nor  the  body  is  refreshed, 
but  on  the  contrary  stupefied  and  oppressed. 
After  playing  five  or  six  hours  at  chess,  the  spirits 
are  altogetner  fatigued  and  exhausted.  To  play 
long  at  tennis  is  not  to  recreate,  but  fatigue,  the 
body ;  and  if  the  sum  played  for  be  too  great,  the 
affections  of  the  players  become  irregular  ;  besides. 


OF   PROHIBITED    GAMES.  243 

it  is  unjust  to  hazard  so  much  upon  skill  of  so  little 
importance  as  that  which  is  exercised  at  play. 
But,  above  all,  Philothea,  take  particular  care  not 
to  set  your  affections  upon  these  amusements  ;  for 
how  innocent  soever  any  recreation  may  be,  when 
we  set  our  hearts  upon  it,  it  becomes  vicious.  I 
do  not  say  that  you  must  take  no  pleasure  whilst 
at  play,  for  then  it  would  be  no  recreation ;  but  I 
say  you  must  not  fix  your  affection  on  it,  nor 
spend  too  much  time  in  it,  nor  be  too  eager  after  it. 


CHAPTER    XXXII. 

OF     PROHIBITED     GAMES. 

E  games  of  dice,  cards,  and  the  like,  in  which 
the  gain  depends  principally  on  hazard,  are 
not  only  dangerous  recreations,  as  dancing,  but 
are,  of  their  own  nature,  bad  and  reprehensible  ; 
hence  they  have  been  forbidden  by  the  laws,  as 
well  ecclesiastical  as  civil.  You  will  say,  perhaps, 
what  great  harm  can  there  be  in  them?  The  evil 
consists  in  this,  that  the  gain  is  not  acquired  at 
these  games  according  to  reason,  but  chance, 
which  often  falls  upon  him  whose  ability  or 
industry  deserves  nothing ;  and  such  a  proceeding 
is  repugnant  to  reason.  But  you  will  say,  it  is 
according  to  the  agreement  of  the  parties.  That 
serves  indeed  to  show  that  the  winner  does  no  wrong 
to  the  loser,  but  it  justifies  neither  the  agreement 


244  A   DEVOUT   LIFE. 

nor  the  game  ;  for  the  gain,  which  ought  to  be  the 
recompense  of  industry,  is  made  the  reward  of 
chance,  which  deserves  no  reward  whatever,  since 
it  depends  not  at  all  upon  us.  Besides,  although 
these  games  bear  the  name  of  recreations,  yet  they 
are  by  no  means  recreations,  but  tiresome  occupa- 
tions, for  is  it  not  tiresome  to  keep  the  mind 
incessantly  occupied  by  an  unremitted  attention, 
and  provoked  by  perpetual  apprehensions  and  solici- 
tudes? Can  there  be  any  attention  more  painful, 
gloomy,  or  melancholy,  than  that  of  gamesters? 
You  must  neither  speak,  laugh,  nor  cough,  whilst 
the}'  are  at  play,  for  fear  of  giving  offence.  In 
fact,  there  is  no  joy  at  play  but  when  you  win  ; 
and  is  not  that  joy  iniquitous  which  cannot  be 
felt  but  by  the  loss  or  displeasure  of  a  friend  or 
companion?  Surely  such  satisfaction  is  infamous. 
For  these  three  reasons  this  kind  of  gaming  is 
prohibited. 

St.  Lewis,  hearing  that  his  brother,  the  Count  of 
Anjou,  and  Monsieur  Gautier  de  Xemours,  were 
gaining,  arose  from  his  bed,  to  which  he  was 
confined  by  sickness,  went  staggering  to  their 
chamber,  and  taking  the  tables,  the  dice,  and  part 
of  the  money,  threw  them  out  of  the  window  into 
the  sea.  The  holy  and  chaste  damsel,  Sara, 
speaking  in  prayer  to  God,  brings  this  argument 
of  her  innocency  :  "Thou  knowest,  O  Lord,  that  1 
have  never  joined  myself  with  them  that  play/' 
Tob.  iii. 


BALLS    AND    PASTIMES.  245 

CHAPTER    XXXIII. 

OF     BALLS,    AND     PASTIMES     WHICH    ARE    LAWFUL,    BUT    DANGEROUS. 

'c^T|LTH01jGH  balls  and  dancing  be  recreations 
^^  of  their  own  nature  indifferent,  yet,  on  account 
of  the  manner  in  which  they  are  generally  con- 
ducted, they  preponderate  very  much  on  the  side 
of  evil,  and  are  consequently  extremely  dangerous. 
Being  generally  carried  on  in  the  darkness  and 
obscurity  of  night,  it  is  by  no  means  surprising 
that  several  vicious  circumstances  should  obtain 
easy  admittance,  since  the  subject  is  of  itself  so 
susceptible  of  evil.  The  votaries  of  these  amuse- 
ments, by  sitting  up  late  at  night,  disable  them- 
selves from  discharging  their  duty  to  God  on  the 
following  morninff.  Is  it  not,  then,  a  kind  of 
madness  to  exchange  the  day  for  the  night, 
light  for  darkness,  and  good  works  for  criminal 
fooleries  ?  Every  one  strives  who  shall  carry  the 
most  vanity  to  the  ball ;  and  vanity  is  so  con- 
genial, as  well  to  evil  affections,  as  to  dangerous 
familiarities,  that  both  are  easily  engendered  by 
dancing. 

I  have  the  same  opinion  of  dances,  Philothea, 
that  physicians  have  of  mushrooms  :  as  the  best  of 
them,  in  their  opinion,  are  good  for  nothing,  so 
1  tell  you  the  best  balls  are  good  for  nothing.  If, 
nevertheless,  you  must  eat  mushrooms,  be  sure  that 
they  are  well  dressed.  If  upon  some  occasion, 
which  you  cannot  well  avoid,  you  must  go  to  a 


246  A   DEVOUT   LIFE. 

ball,  see  that  your  dancing  be  properly  conducted. 
But  you  will  ask  me  how  must  it  be  conducted? 
I  answer,  with  modesty,  gravity,  and  a  good 
intention.  Eat  but  sparingly,  and  seldom  of 
mushrooms,  say  the  physicians,  for,  how  well 
soever  they  may  be  dressed,  the  quantity  makes 
them  poisonous  ;  dance  but  little,  and  very  seldom,  I 
say,  Philothea,  lest  otherwise  you  put  yourself 
in   danger  of  contracting  an  affection  for  it. 

Mushrooms,  according  to  Pliny,  being  spongy 
and  porous,  easily  attract  infection  to  themselves 
from  the  things  which  surround  them ;  so  that 
being  near  serpents  and  toads,  they  imbibe  their 
poison.  Balls,  dancing,  and  other  nocturnal  meet- 
ings, ordinarily  attract  the  reigning  vices  and  sins 
together,  such  as  quarrels,  envy,  scoffing,  and 
wanton  love  ;  and  as  these  exercises  open  the  pores 
of  the  bodies  of  those  that  use  them,  so  they  also 
open  the  pores  of  their  heart,  and  expose  them  to 
the  danger  of  some  serpent,  seizing  the  favorable 
opportunity  to  breathe  some  loose  words  or  lasciv- 
ious suggestions  into  the  ear,  or  of  some  basilisk 
casting  an  impure  look,  or  wanton  glance  of  love 
into  the  heart,  which,  being  thus  opened,  is  easily 
seized  upon  and  poisoned.  O  Philothea!  these 
idle  recreations  are  ordinarily  very  dangerous ; 
they  extinguish  the  spirit  of  devotion,  and  leave 
the  soul  in  a  languishing  condition  ;  they  cool  the 
fervor  of  charity,  and  excite  a  thousand  evil  af- 
fections in  the  soul ;  and  therefore  they  are  not  to 
be  used  but  with  the  greatest  caution. 

But    physicians  say,  tha:  after   mushrooms  we 
c?ust   diink  o-ooa   wmc  i    and   I   say,    that   after 


BALLS    AND    PASTIMES.  247 

dancing  it  is  necessary  to  refresh  our  souls  with 
some  good  and  holy  considerations,  to  prevent  the 
baneful  effects  of  those  dangerous  impressions 
which  the  vain  pleasure  taken  in  dancing  may 
have  left  in  our  minds.  But  what  considerations? 
1.  Consider  that,  during  the  time  you  were  at 
the  ball,  innumerable  souls  were  burning  in  the 
names  of  hell,  for  the  sins  which  they  had  com- 
mitted or  occasioned  by  their  dancing.  2.  That 
many  religious  and  devout  persons  of  both  sexes 
were  at  the  very  time  in  the  presence  of  God, 
singing  his  praises,  and  contemplating  his  beauty. 
Ah  !  how  much  more  profitably  was  their  time 
employed  than  yours  !  3.  That,  whilst  you  were 
dancing,  many  souls  departed  out  of  this  world  in 
great  anguish,  and  that  thousands  of  men  and 
women  were  then  suffering  dreadful  pains  in  their 
beds,  in  hospitals,  in  the  streets,  by  painful  dis- 
tempers, or  burning  fevers.  Alas  !  they  had  no 
rest,  and  will  you  have  no  compassion  for  them? 
And  do  you  not  think  that  you  shall  one  day  groan, 
as  they  did,  whilst  others  shall  dance  as  you  did? 
4.  That  our  blessed  Saviour,  his  virgin  Mother, 
the  angels  and  saints,  beheld  you  at  the  ball.  Ah  ! 
how  greatly  did  they  pity  you,  seeing  your  heart 
pleased  with  so  vain  an  amusement,  and  taken  up 
with  such  childish  toys  !  5.  Alas !  whilst  you 
were  there  time  was  passing  away,  and  Death 
was  approaching  nearer ;  behold  how  he  mocks 
you,  and  invites  you  to  his  dance,  in  which  the 
sighs  of  your  friends  shall  serve  for  the  music,  and 
where  you  shall  make  but  one  step  from  this  life 
to  the  next.     The  dance  of  death  is,  alas  I  the  true 


248  A    DEVOUT    LIFE. 

pastime  of  mortals,  since  by  it  we  instantly  pass 
from  the  vain  amusements  of  this  world  to  the 
eternal  pains  or  pleasures  of  the  next.  I  have  set 
you  down  these  little  considerations :  God  will 
suggest  to  you  many  more  of  a  similar  nature, 
provided  you  fear  him. 


CHAPTER    XXXIV. 

AT   WHAT   TIME   YOU     MAY    PLAY  OR    DANCE. 

WS  order  that  playing  and  dancing  may  be  law- 
^  ful  we  must  use  them  as  a  recreation,  without 
having  any  affection  for  them  ;  we  may  use  them 
for  a  short  time,  but  we  should  not  continue  till 
we  are  wearied  or  stupefied  with  them ;  and  we 
must  use  them  but  seldom,  lest  we  should  other- 
wise turn  a  recreation  into  an  occupation.  But 
on  what  occasions  may  we  lawfully  play  and 
dance?  Just  occasions  of  innocent  games  are 
frequent,  whilst  those  of  hazard  are  rare,  on 
account  of  their  being  more  blamable  and  dan- 
gerous :  wherefore,  in  one  word,  dance  and  play 
as  your  own  prudence  and  discretion  may  direct 
you,  to  comply  with  the  civil  request  of  the 
jompany  in  which  you  are  engiged :  for  conde- 
scension is  a  branch  of  charity  which  makes 
indifferent  things  good,  and  dangerous  things 
allowable  ;  it  even  takes  away  the  harm  from  those 
things  that  are  in  some  measure  evil ;  and  therefore 


FIDELITY    ON    ALL    OCCASIONS.  249 

games  of  hazard,  which  otherwise  would  be  rep- 
rehensible, are  not  so  if  we  use  them  sometimes 
through   a  just  condescension. 

I  was  very  much  pleased  to  read,  in  the  life  of 
St.  Charles  Borromeo,  how  he  condescended  to  the 
Swiss  in  certain  things,  in  which  otherwise  he  was 
very  strict;  and  that  St.  Ignatius,  of  Loyola, 
being  invited  to  play,  did  not  refuse.  As  to 
St.  Elizabeth,  of  Hungary,  she  played  and  danced 
sometimes,  when  she  was  present  at  assemblies  of 
recreation,  without  any  prejudice  to  her  devotion  ; 
for  devotion  was  so  deeply  rooted  in  her  soul,  that 
as  the  rocks  about  the  lake  of  Eietta  grow  larger 
by  the  beating  of  the  waves,  so  her  devotion 
increased  among  the  pomps  and  vanities  to  which 
her  condition  exposed  her.  Great  tires  increase 
by  the  wind  ;  but  little  ones  are  soon  blown  out, 
if  we  carry  them  uncovered. 


--oo^c 


CHAPTER    XXXV. 

THAT     WE      MUST      EE     FAITHFUL,      BOTH      ON      GREAT     AND      SMALL 
OCCASIONS. 

£HE  sacred  Spouse  in  the  canticle  says,  that 
his  Spouse  has  wounded  "  his  heart  with  one 
of  her  eyes,  and  with  one  hair  of  her  neck."  Now, 
among  all  the  exterior  parts  of  the  human  body, 
none  is  more  noble,  either  for  its  construction  or 
activity,  than  the  eye,  and  none  more  inconsiderable 


250  A   DEVOUT    LIFE. 

than  the  hair.  Wherefore  the  divine  Spouse  would 
give  us  to  understand,  that  he  is  pleased  to  accept 
not  only  the  great  works  of  devout  persons,  but 
also  the  least  and  most  trivial ;  and  that,  to  serve 
him  as  he  desires,  we  must  take  care  to  serve  him 
well,  not  only  in  great  and  important  things,  but  in 
those  that  are  small  and  unimportant ;  since  we 
may  equally  by  the  one  and  the  other  wound  his 
heart  with  love. 

Prepare  yourself,  then,  Philothea,  to  suffer 
many  great  afflictions,  even  martyrdom  itself,  for 
our  Lord  ;  resolve  to  surrender  to  him  whatever 
is  most  dear  to  you,  when  it  shall  please  him  to 
take  it ;  father,  mother,  husband,  wife,  brother, 
sister,  children;  yea,  even  your  eyes,  or  your 
life  ;  for  to  all  these  sacrifices  you  ought  to  prepare 
your  heart.  But  as  long  as  divine  Providence 
sends  vou  not  afflictions  so  sensible  or  so  great, 
since  he  requires  not  your  e}res,  give  him  at  least 
your  hair.  I  mean,  suffer  meekly  those  small 
injuries,  trifling  inconveniences,  and  inconsiderable 
losses,  which  daily  befall  you  ;  for  by  means  of 
such  little  circumstances  as  these,  managed  with 
love  and  affection,  you  will  engage  his  heart 
entirely,  and  make  it  all  your  own.  These  little 
daily  charities  ;  this  headache,  or  toothache  ;  this 
cold  ;  this  perverse  humor  of  a  husband  or  wife  ; 
this  breaking  of  a  glass  ;  this  contempt  of  scorn  ? 
this  loss  of  a  pair  of  gloves,  of  a  ring,  or  a  hand- 
kerchief; those  little  inconveniences  which  we 
suffer  by  retiring  to  rest  at  an  early  hour,  and 
rising  early  to  pray  or  communicate  ;  that  little 
bashfulness  we  have  m  performing  certain  acts  of 


FIDELITY    ON    ALL    OCCASIONS.  251 

devotion  in  public ;  in  short,  all  these  trivial 
sufferings,  being  accepted,  and  embraced  with 
love,  are  highly  pleasing  to  the  divine  goodness, 
who  for  a  cup  of  cold  water  only  has  promised  an 
eternal  reward  to  his  faithful  servants.  Wherefore, 
as  these  occasions  present  themselves  every  mo- 
ment, to  employ  them  to  advantage  will  be  a  great 
means  to  heap  up  a  store  of  spiritual  riches. 

When  I  saw  in  the  life  of  St.  Catharine,  of  Sienna, 
her  many  raptures  and  elevations  of  spirit,  so  many 
Avords  of  wisdom,  nay,  even  profound  instructions 
uttered  by  her,  I  doubted  not  but  that,  with  the 
eye  of  contemplation,  she  had  ravished  the  heart 
of  her  heavenly  Spouse.  But  I  was  no  less  com- 
forted when  I  found  her  in  her  father's  kitchen, 
humbly  turning  the  spit,  kindling  the  tire,  dressing 
the  meat,  kneading  the  bread,  and  performing  the 
meanest  offices  of  the  house,  with  a  courage  full  of 
love  and  affection  towards  her  God  ;  for  I  esteem 
no  less  the  little  and  humble  meditations  she  made 
in  the  midst  of  these  mean  and  abject  employments 
than  the  ecstasies  and  raptures  she  so  often  enjoyed, 
which  were  perhaps  granted  to  her  only -in  recom- 
pense of  her  humility  and  abjection.  Her  manner 
of  meditating  was  as  follows  :  whilst  she  was  dress- 
ing the  meat  for  her  father  she  imagined  that,  like 
another  St.  Martha,  she  was  preparing  it  for  our 
Saviour,  and  that  her  mother  held  the  place  of  the 
blessed  Virgin,  and  her  brothers  that  of  the  apos- 
tles ;  exciting  herself  in  this  manner  to  serve  the 
whole  court  of  heaven  in  spirit,  whilst  she  em- 
ployed herself  with  great  delight  in  these  humble 
services,  because  she  knew  that  such  was  the  will 


252  A   DEVOUT   LIFE. 

of  God.  I  have  adduced  this  example,  Philothea, 
that  you  may  know  of  what  importance  it  is  to  di- 
rect all  your  actions,  how  inconsiderable  soever 
they  may  be.  with  a  pure  intention,  to  the  service 
of  his  divine  Majesty. 

Wherefore  I  earnestly  advise  you  to  imitate  the 
valiant  woman  whom  the  great  Solomon  so  highly 
commends  ;  "  she  hath  put  out  her  hands,"  he  says, 
"to  strong  things"  ;  that  is,  to  high,  generous,  and 
important  things,  and  yet  disdained  not  to  "  take 
hold  of  the  spindle."  Prov.  xxxi.  Put  out  your 
hand  to  strong  things,  exercise  yourself  in  prayer 
and  meditation,  in  frequenting  the  sacraments,  in 
exciting  souls  to  the  love  of  God,  and  infusing 
good  inspirations  into  their  hearts,  and,  in  a  word, 
in  the  performance  of  great  and  important  works, 
according  to  your  vocation  ;  but  never  forget  your 
distaff  or  spindle  ;  or.  in  other  words,  take  care  to 
practise  these  low  and  humble  virtues,  which  grow 
like  flowers  at  the  foot  of  the  cross  ;  such  as  serv- 
ing the  poor,  visiting  the  sick,  taking  care  of  your 
family,  and  attending  to  all  your  domestic  con- 
cerns, with  that  profitable  diligence  which  will 
not  suffer  you  to  be  idle  ;  and,  amidst  all  these  oc- 
cupations, mingle  considerations  similar  to  those  I 
have  related  above  of  St.  Catharine. 

Great  occasions  of  serving  God  present  them- 
selves seldom  ;  but  little  ones,  frequently.  "  Now 
he  that  shall  be  faithful  in  small  matters,"  says  our 
Saviour,  "  shall  beset  over  great  things.  Perform 
all  things,  then,  in  the  name  of  God,  and  you  will 
do  all  things  well ;  whether  you  eat,  drink,  sleep, 
recreate  yourself,  or  turn  the  spit,  provided  you 


ON   REASONING   JUSTLY.  253 

know  how  to  refer  all  your  actions  to  God,  you 
will  profit  much  in  the  sight  of  his  divine  Majesty- 


CHAPTER     XXXVI. 

THAT   WE  MUST   KEEP  OUR  MIND   JUST    AND  REASONABLE. 

WH  is  reason  alone  that  makes  us  men,  and  yet 
^  it  is  a  rare  thing  to  find  men  truly  reasonable  ; 
because  self-love  ordinarily  puts  us  out  of  the 
paths  of  reason,  leading  us  insensibly  to  a  thousand 
small,  yet  dangerous,  injustices  and  partialities ; 
which,  like  the  little  foxes  spoken  of  in  the  Canti- 
cles, destroy  the  vines  ;  for,  because  they  are  lit- 
tle, we  take  no  notice  of  them  ;  but,  being  great  in 
number,  they  fail  not  to  injure  us  considerably. 

Are  not  the  things  of  which  I  am  about  to  speak 
unjust  and  unreasonable?  We  condemn  every 
trifle  in  our  neighbors,  and  excuse  ourselves  in 
things  of  importance  ;  we  want  to  sell  very  dearly 
and  to  buy  very  cheaply ;  we  desire  that  justice 
should  be  executed  in  another  man's  house,  but 
mercy  and  connivance  in  our  own  ;  we  would  have 
everything  we  say  taken  in  good  part,  but  we  are 
delicate  and  touchy  with  regard  to  what  others  say 
of  us  ;  we  would  insist  on  our  neighbor  parting 
with  his  goods,  and  taking  our  money  ;  but  is  it 
lot  more  reasonable  that  he  should  keep  his  goods, 
and  leave  us  our  money  ?  We  take  it  ill  that  he 
•vill  not  accommodate  us  ;  but   has  he  not   more 


254  A    DEVOUT    LIFE. 

reason  to  be  offended  that  we  should  desire  to  in- 
commode him  ? 

If  we  love  one  particular  exercise  we  despise 
all  others,  and  set  ourselves  against  everything 
that  is  not  according  to  our  own  taste.  If  there 
be  any  of  our  inferiors  who  is  not  agreeable,  or 
to  whom  we  have  taken  once  a  dislike,  Ave  find 
fault  with  all  that  he  does,  and  we  cease  not  on 
every  occasion  to  mortify  him.  On  the  contrary, 
if  the  conduct  of  any  one  be  agreeable  to  us,  he 
can  do  nothing  that  we  are  not  willing  to  excuse. 
There  are  some  virtuous  children,  whom  their 
parents  can  scarcely  abide  to  see,  on  account  of 
some  bodily  imperfections  ;  and  there  are  others 
that  are  vicious,  who  are  favorites,  on  account  of 
some  corporal  gracefulness.  On  all  occasions  we 
prefer  the  rich  before  the  poor,  although  they  be 
neither  of  better  condition,  nor  more  virtuous ; 
we  even  prefer  those  who  are  best  clad.  We 
rigorously  exact  our  own  dues,  but  we  desire  that 
others  should  be  gentle  in  demanding  theirs  ;  we 
keep  our  own  rank  with  precision,  but  would  have 
others  humble  and  condescending ;  we  complain 
easily  of  our  neighbor,  but  none  must  complain 
of  us  ;  what  we  do  for  others  seems  always  very 
considerable,  but  what  others  do  for  us  seems  as 
nothing.  In  a  word,  we  are  like  the  partridges 
in  Paphlagonia,  which  have  two  hearts  ;  for  we 
have  one  heart,  mild,  favorable,  and  courteous 
towards  ourselves,  and  another  hard,  severe,  and 
rigorous  towards  our  neighbor.  We  have  two 
balances  ;  one  to  weigh  out  to  our  own  advantage, 
ind  t^    ^ther  to  weio'h  in  to  the  detriment  of  out 


ON   REASONING   JUSTLY.  255 

neighbor.  "  Deceitful  lips,"  says  the  Scripture, 
Ps.  xi.  3,  "have  spoken  with  a  double  heart,"  viz., 
two  hearts ;  and  to  have  two  weights,  the  one 
greater,  with  which  we  receive,  and  {he  other  less, 
with  which  we  deliver  out,  is  an  abominable  thing 
in  the  sight  of  God.     Deut.  xxv.  13. 

Philothea,  in  order  to  perform  all  your  actions 
with  equity  and  justice,  you  must  exchange  situa- 
tions with  your  neighbor ;  imagine  yourself  the 
seller  whilst  you  are  buying,  and  the  buyer  whilst 
you  are  selling ;  and  thus  you  will  sell  and  buy 
according  to  justice  and  equity ;  for,  although 
small  injustices,  which  exceed  not  the  limits  of 
rigor,  in  selling  to  our  advantage,  may  not  oblige 
to  restitution  ;  yet  being  defects  contrary  to  reason 
and  charity,  we  are  certainly  obliged  to  correct 
and  amend  them  ;  at  best,  they  are  nothing  but 
mere  illusions  ;  for,  believe  me,  a  man  of  a  gen- 
erous, just,  and  courteous  disposition  is  never  on 
the  losing  side.  Neglect  not,  then,  Philothea, 
frequently  to  examine  whether  your  heart  be  such 
with  respect  to  your  neighbor  as  you  would  desire 
his  to  be  with  respect  to  you,  were  you  in  his 
situation;  for  this  is  the  touchstone  of  true  reason. 
Trajan,  being  blamed  by  his  confidants  for  making 
the  imperial  majesty,  as  they  thought,  too  ac- 
cessible, said,  "  Ought  I  not  to  be  such  an  em- 
peror towards  private  men  as  I  would  desire  an 
emperor  to  be  towards  me  were  I  myself  a  private 
man  ?  " 


256  A    DEVOUT    LIFE. 


CHAPTER    XXXVII. 

CF  DESIRES. 

Y^VERY  one  knows  that  Ave  are  obliged  to  re- 
A&  frain  from  the  desire  of  vicious  things,  since 
even  the  desire  of  evil  is  of  itself  criminal ;  but 
I  tell  you,  moreover,  Philothea,  you  must  not  be 
anxious  after  balls,  plays,  or  the  like  diversions, 
nor  covet  honors  and  offices,  nor  even  visions  and 
ecstasies  ;  for  there  is  a  great  deal  of  danger,  deceit, 
and  vanity  in  such  things.  Desire  not  that  which 
is  at  a  great  distance,  nor  that  which  cannot  happen 
for  a  long  time,  as  many  do,  who,  by  this  means, 
weary  and  distract  their  hearts  unprofitably.  If  a 
young  man  earnestly  desires  to  be  settled  in  some 
office,  before  the  proper  time,  what  does  all  his 
anxiety  avail  him?  If  a  married  woman  desires 
to  be  a  nun,  to  what  purpose?  If  I  desire  to  buy 
my  neighbor's  goods  before  he  is  willing  to  sell 
them,  is  it  not  a  loss  of  time  to  entertain  this 
desire?  If,  whilst  I  am  sick,  I  desire  to  preach, 
to  celebrate  mass,  to  visit  others  that  are  sick, 
and  perform  the  exercises  of  those  who  are  in 
health,  are  not  all  these  desires  in  vain,  since  it 
is  out  of  my  power  to  put  them  in  execution? 
Yet  in  the  meantime  these  unprofitable  desires 
occupy  the  place  of  the  virtues  of  patience,  resig- 
nation, mortification,  obedience,  and  meekness 
under  sufferings,  which  is  what  God  wishes  me  to 
practise  at  that  time  ;  but  we  are  often  in  the  con- 


OX   DESIRES.  257 

dition  of  those  who  long  for  cherries  in  autumn, 
and  grapes  in  the  spring. 

I  can  by  no  means  approve  that  persons  should 
desire  to  amuse  themselves  in  any  other  kind  of 
life  than  that  in  which  they  are  already  engaged  ; 
nor  in  any  exercises  that  are  incompatible  with 
their  present  condition :  for  this  dissipates  the 
heart,  and  makes  it  unfit  for  its  necessary  occu- 
pations. If  I  desire  to  practise  the  solitude  of  a 
Carthusian,  I  lose  my  time  ;  and  this  desire  occu- 
pies the  place  of  that  which  I  ought  to  have  to 
employ  myself  well  in  my  actual  state.  Xo,  I 
would  not  that  any  one  should  even  desire  to  have 
more  talents  or  judgment  than  he  is  already 
possessed  of ;  for  these  desires  are  not  only  use- 
less, but  moreover  occupy  the  place  of  those 
which  every  one  ought  to  have,  of  cultivating  the 
genius  he  inherits  from  nature  ;  nor  should  am 
one  desire  those  means  to  serve  God  which  he  has 
not,  but  rather  diligently  employ  those  which  he 
has.  Now,  this  is  to  be  understood  only  of  desires 
which  totally  occupy  the  heart  ;  for,  as  to  simple 
wishes,  if  they  be  not  too  frequent,  they  do  no 
harm  whatever. 

Desire  not  crosses  but  in  proportion  to  the 
patience  with  which  you  have  supported  those 
which  have  been  already  sent  you  ;  for  it  is  pyre- 
sumptuous  to  desire  martyrdom,  and  not  have  the 
courage  to  bear  an  injury.  The  enemy  often  sug- 
gests a  great  desire  of  things  that  are  absent, 
and  which  shall  never  occur,  so  that  he  may 
divert  our  mind  from  present  objects,  from  which, 
however  trivial  they  may    be,    we   might   obtain 


258  A   DEVOUT   LIFE. 

considerable  profit  to  ourselves.  We  fight  wit* 
the  monsters  of  Africa,  in  imagination ;  and,  in 
the  meantime,  for  want  of  attention,  we  suffer 
ourselves  to  be  killed  by  every  insignificant  rep- 
tile that  lies  in  our  way.  Desire  not  temptations, 
for  that  would  be  rashness  ;  but  accustom  your 
heart  to  expect  them  courageously,  and  to  defend 
yourself  against  them  when  they  shall  come. 

A  variety  of  food,  taken  in  any  considerable 
quantity,  overloads  the  stomach,  and,  if  it  be 
weak,  destroys  it ;  overcharge  not  then,  your 
soul,  either  with  a  multitude  of  worldly  desires, 
which  may  end  in  your  ruin  ;  or  even  with  such 
as  are  spiritual,  as  they  are  apt  to  produce  dis- 
tractions. When  the  purified  soul  finds  herself 
freed  from  bad  humors  she  feels  a  craving  after 
.spiritual  things  ;  and,  as  one  famished,  she  longs 
after  a  variety  of  exercises  of  piety,  mortifica- 
tion, penance,  humility,  charity,  and  prayer. 
Philothea,  it  is  a  sign  of  good  health  to  have  a 
keen  appetite ;  but  you  must  consider  whether 
you  can  well  digest  all  that  you  wish  to  eat. 
Amongst  so  many  desires,  choose,  then,  by  the 
advice  of  your  spiritual  father,  such  as  you  can 
execute  at  present,  and  turn  them  to  the  best 
advantage  afterwards  ;  God  will  send  you  others, 
which  you  may  also  practise  in  their  proper  sea- 
son ;  and  thus  you  will  never  lose  your  time  in 
unprofitablfi  desires,  but  bring  them  all  forth  in 
good  order ;  but  as  to  those  which  cannot  be 
immediately  executed,  they  should  be  reserved 
in  some  corner  of  the  heart,  till  their  time  come. 
This  advice  I  not  only  give  to  spiritual  persons. 


INSTRUCTIONS    FOR    MARRIED    PERSONS.        259 

but  also  to  those  of  the  world  ;  for,  without  at- 
tending to  it,  we  could  not  live  without  anxiety 
and  confusion. 

CHAPTER    XXXVIII. 

INSTRUCTIONS    FOR    MARRIED    PERSONS. 

MftATRIMONY  is  a  great  Sacrament,  but  I  speak 
*$A  in  Christ,  and  in  the  Church,"  Eph.  v.  32- 
[t  is  honorable  to  all  persons,  in  all  persons,  and 
in  all  things,  that  is,  in  all  its  parts.  To  all  per- 
sons, because  even  virgins  ought  to  honor  it 
with  humility  ;  in  all  persons,  because  it  is  equally 
holy  in  the  rich  and  poor;  in  all  things,  because 
its  origin,  its  end,  its  advantages,  its  form,  and 
its  matter  are  all  holy.  It  is  the  nursery  of 
Christianity,  which  supplies  the  earth  with  faithfu7 
souls,  to  complete  the  number  of  the  elect  in 
heaven  ;  in  a  word,  the  preservation  of  marriage 
is  of  the  highest  importance  to  the  commonwealth- 
for  it  is  the  origin  and  source  of  all  its  streams. 

Would  to  God  that  his  most  beloved  Son  were 
invited  to  all  marriages,  as  he  was  to  that  of 
Cana ;  then  the  Avine  of  consolations  and  bene- 
dictions would  never  be  wanting ;  for  the  reason 
why  there  is  commonly  a  scarcity  of  it  at  the 
beginning  is,  because  Adonis  is  invited  instead 
of  Jesus  Christ,  and  Venus  instead  of  his  blessed 
Mother.  He  that  would  have  his  lambs  fair  and 
spotted  as  Jacob's  were,  must,  like  him,  set  fair 


260  A    DEVOUT    LIFE. 

rods  of  divers  colors  before  the  sheep  when  they 
meet  to  couple  ;  and  he  that  would  have  a  happy 
success  in  marriage  ought  in  his  espousals  to 
represent  to  himself  the  sanctity  and  dignity  of 
this  sacrament.  But,  alas  !  instead  of  this  there 
are  a  thousand  disorders  committed  in  diversions, 
feasting,  and  immodest  discourse  ;  it  is  not  sur- 
prising, then,  that  the  success  of  marriages  should 
not  correspond.  Above  all  things,  I  exhort 
married  people  to  that  mutual  love  which  the 
Holy  Ghost  so  much  recommends  in  the  Scripture. 

0  you  that  are  married  !  I  tell  you  not  to  love 
each  other  with  a  natural  love,  for  it  is  thus  that 
the  turtles  love  ;  nor  do  I  say,  love  one  another 
with  a  human  love,  for  the  heathens  do  this ;  but 

1  say  to  you,  after  the  great  Apostle,  "Husbands, 
love  your  wives,  as  Christ  also  loved  the  Church." 
Eph.  v.  And  you,  wives,  love  your  husbands,  a? 
the  Church  loveth  her  Saviour.  It  was  God  that 
brought  Eve  to  our  first  father,  Adam,  and  gave 
her  him  in  marriage  ;  it  is  also  God,  O  my  friends  ? 
who,  with  his  invisible  hand,  has  tied  the  knot  of 
the  holy  bond  of  your  marriage,  and  given  you  to 
one  another;  why  do  you  not,  then,  cherish  each 
other  with  a  holy,  sacred,  and  divine  love? 

The  first  effect  of  this  love  is  an  indissoluble 
union  of  your  hearts.  Two  pieces  of  fir  glued 
together,  if  the  glue  be  good,  cleave  so  fast  to 
each  other  that  they  can  be  more  easily  broken 
in  any  other  place  than  that  in  which  they  were 
joined.  But  God  joins  the  husband  to  the  wife 
with  his  own  blood  ;  for  which  cause  this  union 
is  so  strong   that  the  soul    must  sooner  separate 


INSTRUCTIONS    FOR    MARRIED    PERSONS.        261 

from  the  body  of  the  one  or  the  other,  than  the 
husband  from  the  wife.  Now,  this  union  is  not 
understood  principally  of  the  body,  but  of  the 
heart,  of  the  affection,  and  of  the  love. 

The  second  effect  of  this  love  ought  to  be  the 
inviolable  fidelity  of  one  party  to  the  other. 
Seals  were  anciently  graven  upon  rings  worn 
on  the  fingers,  as  the  holy  Scripture  itself  testi- 
fies. Behold,  then,  the  mystery  of  this  ceremony 
in  marriage.  The  Church,  which  by  the  hand 
of  the  priest  blesses  a  ring,  and  gives  it  first  to 
the  man,  testifies  that  she  puts  a  seal  upon  his 
heart  by  this  sacrament,  to  the  end  that  hence- 
Forward  neither  the  name  nor  the  love  of  any 
other  woman  may  enter  therein,  so  long  as  she 
shall  live  who  has  been  o-jven  to  him;  after- 
ward  the  bridegroom  puts  the  ring  on  the  hand 
of  the  bride,  that  she  reciprocally  may  under- 
stand that  her  heart  must  never  admit  an  affection 
to  any  other  man,  so  long  as  he  shall  live  upon 
earth  whom  our  Lord  here  gives  her  for  a 
husband. 

The  third  fruit  of  marriage  is  the  lawful  pro- 
duction and  education  of  children.  It  is  a  great 
honor  to  you  that  are  married,  that  God,  design- 
ing to  multiply  souls,  which  may  bless  and  praise 
him  to  all  eternity,  makes  you  cooperate  with 
him  in  so  noble  a  work,  by  the  production  of  the 
bodies,  into  which  he  infuses  immortal  souls, 
like  heavenly  drops,  as  he  creates  them. 

Preserve,  then,  O  husbands  !  a  tender,  con- 
stant, and  cordial  love  for  your  wives  ;  for  the 
woman  was  taken  from  that  side  of  the  first  man 


262  A    DEVOUT    LIFE. 

which  was  nearest  his  heart,  to  the  end  she 
might  be  loved  by  him  cordially  and  tenderly. 
The  weaknesses  and  infirmities  of  your  wives, 
whether  in  body  or  mind,  ought  never  to  pro- 
voke you  to  any  kind  of  disdain,  but  rather  to  a 
mild  and  affectionate  compassion  ;  since  God  has 
created  them  such,  to  the  end  that,  depending 
upon  you,  you  should  receive  from  them  more 
honor  and  respect,  and  that  you  should  have 
them  in  such  manner  for  your  companions,  that 
nevertheless  your  should  be  their  heads  and  su- 
periors. And  you,  O  wives  !  love  tenderly  and 
cordially  the  husbands  whom  God  has  given 
you,  but  with  a  respectful  love,  and  full  of  rev- 
erence ;  for  therefore  did  God  create  them  of  a 
sex  more  vigorous  and  predominant ;  and  was 
pleased  to  ordain  that  the  woman  should  de- 
pend upon  the  man,  being  bone  of  his  bone,  and 
flesh  of  his  flesh,  and  that  she  should  be  made 
of  a  rib  taken  from  under  his  arm,  to  show  that 
she  ought  to  be  under  the  hand  and  guidance 
of  her  husband.  The  holy  Scripture,  which 
strictly  recommends  to  you  this  subjection,  ren- 
ders it  also  agreeable,  not  only  by  prescribing 
that  you  should  accommodate  yourselves  to  it 
with  love,  but  also  by  commanding  your  hus- 
bands to  exercise  it  over  you  with  charity,  ten- 
derness, and  complacency.  "Husbands,"  says  St. 
Peter,  "dwell  with  your  wives  according  to 
knowledge,  giving  honor  to  the  woman  as  to 
the  weaker  vessel."     1  Epist.  iii.  7. 

But  while  I  exhort  you  to  advance   more  and 
more    in   this   mutual   love,   which  you   owe    one 


INSTRUCTIONS    FOR    MARRIED    PERSONS.         263 

another,  beware  lest  it  degenerate  into  any 
kind  of  jealousy  ;  for  it  often  happens,  that  as 
the  worm  is  bred  in  the  apple  which  is  the  most 
delicate  and  ripe,  so  jealousy  grows  in  that  love 
of  married  people  which  is  the  most  ardent  and 
affectionate,  of  which,  nevertheless,  it  spoils  and 
corrupts  the  substance,  breeding,  by  insensible 
degrees,  strifes,  dissensions,  and  divorces.  But 
jealousy  is  never  seen  where  the  friendship  is 
reciprocally  grounded  on  solid  virtue  :  it  is,  there- 
fore, an  infallible  mark  that  the  love  is  in  some 
degree  sensual  and  gross,  and  has  met  with  a 
virtue  imperfect,  inconstant,  and  subject  to  dis- 
trust. Jealousy  is  an  absurd  means  of  proving 
the  sincerity  of  friendship.  It  may,  indeed,  be  a 
sign  of  the  greatness  of  the  friendship,  but  never 
of  its  goodness,  purity,  and  perfection ;  since  the 
perfection  of  friendship  presupposes  an  assur- 
ance of  the  virtue  of  those  whom  we  love,  and 
jealousy  presupposes  a  doubt  of  it. 

If  you  desire,  O  husbands  !  that  your  wives 
should  be  faithful  to  you,  give  them  a  lesson  by 
your  example.  "How,"  says  St.  Gregory  Na- 
zianzen,  fr  can  you  exact  purity  of  your  wives, 
when  you  yourselves  live  in  impurity?  How 
can  you  require  of  them  that  which  you  give 
them  not?  Do  you  wish  them  to  be  chaste? 
behave  yourselves  chastely  towards  them :  and, 
as  St.  Paul  says,  f  let  every  man  know  how  to 
possess  his  vessel  in  sanctification.'  Bat  if,  on 
the  contrary,  you  yourselves  teach  them  not  U 
be  virtuous,  it  is  not  surprising  if  you  are  dis 
graced   by  their  perdition.     But   you,  O   wives  1 


264  A    DEVOUT    LIFE. 

whose  honor  is  inseparably  joined  with  purity 
and  modesty,  be  zealous  to  preserve  this  your 
glory,  and  suffer  no  kind  of  loose  behavior  to 
tarnish  the  whiteness  of  your  reputation."  Fear 
all  kinds  of  assaults,  how  small  soever  they  may 
be ;  never  suffer  any  wanton  addresses  to  ap- 
proach you :  whoever  presumes  to  praise  your 
beauty,  or  your  general  behavior,  ought  to  be 
suspected ;  for  he  that  praises  the  ware  which 
he  cannot  buy  is  strongly  tempted  to  steal  it, 
but  if  to  your  praise  he  adds  the  dispraise  of 
your  husband,  he  offers  you  a  heinous  injury ; 
for  it  is  evident  that  he  not  only  desires  to  ruin 
you,  but  accounts  you  already  half  lost,  since 
the  bargain  is  half  made  with  the  second  mer- 
chant when  one  is  disgusted  with  the  first. 

"Ladies  formerly,  as  well  as  now,  were  accus- 
tomed to  wear  ear-rings  of  pearl,  for  the  pleasure," 
says  Pliny,  "  which  they  derh^e  from  hearing  them 
jingle  against  each  other."  But  for  my  part,  as 
I  know  that  the  great  friend  of  God,  Isaac,  sent 
ear-rings,  as  the  first  earnest  of  his  love,  to  the 
chaste  Rebecca,  I  believe  that  this  mysterious 
ornament  signifies  that  the  first  part  which  a 
husband  should  take  possession  of  in  his  wife, 
and  which  his  wife  should  faithfully  keep  for  him, 
is  her  ears  :  in  order  that  no  other  lano'ua^e  or 
noise  should  enter  there  but  only  the  sweet  and 
amiable  music  of  chaste  and  pure  words,  which 
are  the  oriental  pearls  of  the  gospel ;  for  Ave  must 
always  remember  that  souls  are  poisoned  by  the 
3ar,  as  the  body  is  by  the  mouth. 

Love  and  fidelity  joined  together  always  pro- 


INSTRUCTIONS    FOR    MARRIED    PERSONS.         265 

duee  familiarity  and  confidence ;  and  therefore 
the  saints  have  used  many  reciprocal  caresses 
in  their  marriage ;  caresses  truly  affectionate, 
but  pure,  tender,  and  sincere.  Thus,  Isaac  and 
Rebecca,  the  most  chaste  married  couple  of 
antiquity,  were  seen  through  a  window  caress- 
ing one  another  in  such  manner  that,  though 
there  was  do  immodesty,  Abimeicch  was  con- 
vinced that  they  could  be  do  other  than  man 
and  wife.  The  great  St.  Lewis,  equally  rigor- 
ous to  his  own  flesh,  and  tender  in  the  love  of 
his  wife,  was  almost  blamed  for  the  abundance 
of  such  caresses  ;  though,  indeed,  he  rather  de- 
served praise  for  being  able  to  bring  his  martial 
and  courageous  spirit  to  stoop  to  these  little  du- 
des so  requisite  for  the  preservation  of  conjugal 
love  ;  for,  although  these  demonstrations  of  pure 
and  free  affection  oind  not  the  hearts,  yet  the} 
tend  to  unite  them,  and  serve  for  an  agreeable 
disposition  to  mutual  conversation. 

St.  Monica,  being  pregnant  of  the  great  St. 
Augustine,  dedicated  him  by  frequent  oblations 
to  the  Christian  religion,  and  to  the  service 
and  glory  of  God,  as  he  himself  testifies,  saying, 
that  "he  had  already  tasted  the  salt  of  God  in 
his  mother's  womb."  This  is  a  great  lesson  for 
Christian  women,  to  offer  up  to  his  divine  Maj- 
esty the  fruit  of  their  wombs,  even  before  they 
come  into  the  world  ;  for  God,  who  accepts  the 
offerings  of  an  humble  and  willing  heart,  com- 
monly at  that  time  seconds  the  affections  of  moth- 
ers ;  witness  Samuel,  St.  Thomas  of  Aquin,  St. 
Andrew    of    Fiesola,    and    many    others        The 


266  A    DEVOUT    LIFE. 

Mother  of  St.  Bernard,  a  mother  worthy  of  such 
a  son,  as  soon  as  her  children  were  born,  took 
them  in  her  arms,  and  offered  them  up  to  Jesus 
Christ ;  and,  from  that  moment,  she  loved  them 
with  respect  as  things  consecrated  to  God  and 
entrusted  by  him  to  her  care.  This  pious  custom 
was  so  pleasing  to  God  that  her  seven  children 
became  afterwards  eminent  for  sanctity.  But 
when  children  begin  to  have  the  use  of  reason, 
both  their  fathers  and  mothers  ought  to  take 
great  care  to  imprint  the  fear  of  God  in  their 
hearts.  The  devout  queen  Blanche  performed 
this  duty  most  fervently  with  regard  to  St. 
Lewis,  her  son.  She  often  said  to  him,  "I  would 
much  rather,  my  dear  child,  see  you  die  before 
my  eyes,  than  see  you  commit  only  one  mortal 
sln.v  This  caution  remained  so  deeply  engraved 
in  his  soul  that,  as  he  himself  related,  not  one 
day  of  his  life  passed  in  which  he  did  not  re- 
meiiber  it,  and  take  all  possible  care  to  observe 
it  faithfully.  Families  and  generations  are,  in 
our  language,  called  houses ;  and  even  the  He- 
brews called  the  generations  of  children  the 
building  up  of  a  house  ;  for,  in  this  sense,  it  is 
said  that  God  built  houses  for  the  mid  wives  of 
Egypt.  Now,  this  is  to  show  that  the  raising 
of  a  house,  or  family,  consists  not  in  stoiing  up  a 
quantity  of  worldly  possessions,  but  in  the  good 
education  of  children  in  the  fear  of  God,  and  in 
virtue,  in  which  no  pains  or  labor  ought  to  be 
spared;  for  children  are  the  crown  of  their- par- 
ents. Thus,  St.  Monica  fought  with  so  much 
"ervor  and  constancy  against  the  evil  inclination 


INSTRUCTIONS    FOR   MARRIED    PERSONS.        267 

of  her  son  St.  Augustine,  that,  having  followed 
him  by  sea  and  land,  she  made  him  more  hap- 
pily the  child  of  her  tears,  by  the  conversion  of 
his  soul,  than  he  had  been  of  her  blood,  by  the 
generation  of  his  body. 

St.  Paul  leaves  to  wives  the  care  of  the  house- 
hold concerns  as  their  portion,  for  which  reason 
many  think  with  truth  that  their  devotion  is  more 
profitable  to  the  family  than  that  of  the  husband, 
who,  not  residing  so  among  the  domestics,  cannot 
of  consequence  so  easily  frame  them  to  virtue. 
On  this  consideration  Solomon,  in  his  Proverbs, 
makes  the  happiness  of  the  whole  family  depend 
on  the  care  and  industry  of  the  valiant  woman 
whom  he   describes. 

It  is  said,  in  the  book  of  Genesis,  that  Isaac,  see- 
ing his  wife  Rebecca  barren,  prayed  to  the  Lord 
for  her ;  or,  according  to  the  Hebrew,  prayed  to 
the  Lord  opposite  to  her,  because  the  one  prayed 
on  the  one  side  of  the  oratory,  and  the  other  on 
the  other ;  and  the  prayer  of  the  husband  offered 
in  this  manner  was  heard.  Such  union  as  this  of 
the  husband  and  wife,  in  holy  devotion,  is  the  best 
and  most  fruitful  of  all ;  and  to  this  they  ought 
mutually  to  encourage  and  to  enano-e  each  other. 
There  are  fruits,  as,  for  example,  the  quince, 
which,  on  account  of  the  bitterness  of  their  juice, 
are  not  agreeable  unless  they  are  preserved  with 
sugar;  there  are  others,  which,  on  account  of  their 
tenderness,  cannot  be  long  kept,  unless  they  are 
preserved  in  like  manner,  such  as  cherries  and 
apricots  ;  thus,  wives  ought  to  wish  that  their  hus- 
bands should  be  preserved  with  the  sugar  of  devo- 


268  A   DEVOUT   LIFE. 

tion ;  for  a  man  without  devotion  is  severe,  harsh, 
and  rough.  And  husbands  ought  to  wish  that 
their  wives  should  be  devout,  because  without 
devotion  a  woman  is  very  frail,  and  liable  to 
obscure,  and  perhaps  to  lose,  her  virtue.  St. 
Paul  says  "  that  the  unbelieving  husband  is  sanc- 
tified by  the  believing  wife  ;  and  the  unbelieving 
wife  is  sanctified  by  the  believing  husband " ; 
because,  in  this  strict  alliance  of  marriage,  the  one 
may  easily  draw  the  other  to  virtue  ;  but  what  a 
blessing  is  it  when  the  man  and  wife,  being  both 
believers,  sanctify  each  other  in  the  true  fear  of 
God  ! 

As  to  the  rest,  their  mutual  bearing  with  each 
other  ought  to  be  so  great  that  they  should  never 
be  both  angry  with  each  other  at  the  same  time,  so 
that  a  dissension  or  debate  be  never  seen  between 
them.  Bees  cannot  stay  in  a  place  where  there 
are  echoes  or  rebounding  of  voices  ;  nor  can  the 
Holy  Ghost  remain  in  a  house  in  which  there  are 
reboundings  of  clamor,  strife,  and  contradictions. 
St.  Gregory  Nazianzen  tells  us,  that  in  his  time 
married  people  made  a  feast  on  the  anniversary 
day  of  their  wedding.  For  my  part,  I  should 
approve  of  the  reviving  of  this  custom,  provided  it 
w7ere  not  attended  with  preparations  of  worldly 
and  sensual  recreations  ;  but  that  the  husband  and 
wife  should  confess  and  communicate  on  that  day, 
and  recommend  to  God,  with  a  more  than  ordinary 
fervor,  the  happy  progress  of  their  marriage ; 
renewing  their  good  purposes  to  sanctify  it  still 
more  and  more  by  mutual  love  and  fidelity,  and 
recovering   breath,    as    it   were,    in  our  Lord,  in 


SANCTITY    OF    THE    MARRIAGE    BED.  269 


order  to  support  with  more  ease  the  burdens  of 
their  calling. 


:>**c 


CHAPTER     XXXIX. 

OF    THE     SANCTITY    OF    THE     MARRIAGE     BED. 

TJTHE  marriage  bed  ought  to  be  un defiled,  as 
<^s  the  Apostle  says,  Heb.  xiii.  5  ;  that  is  tc 
say,  exempt  from  uncleanness  and  all  profane 
tilthiness.  Holy  marriage  was  first  instituted  in 
the  earthly  paradise,  where,  as  yet,  there  nevei 
had  been  any  disorder  of  concupiscence,  or  of  any- 
thing immodest.  There  is  some  resemblance 
between  lustful  pleasures  and  those  that  are  taken 
in  eating,  for  both  of  them  have  relation  to  the 
flesh,  though  the  former,  by  reason  of  their  brutal 
vehemence,  are  called  simply  carnal.  I  will,  then, 
explain  that  which  I  cannot  say  of  the  one  by  that 
which  I  shall  say  of  the  other. 

1.  Eating  is  ordained  for  our  preservation  :  as, 
then,  eating,  merely  to  nourish  and  preserve  health, 
is  a  good,  holy,  and  necessary  thing;  so,  that 
which  is  requisite  in  marriage  for  bringing  children 
into  the  world  and  multiplying  mankind  is  a  good 
thing  and  very  holy,  as  it  is  the  principal  end  of 
marriage. 

2.  As  to  eat,  not  for  the  preservation  of  life, 
but  to  keep  up  that  mutual  intercourse  and  con- 
descension which  we  owe  to  each  other,  is  a  thing 
in  itself  both  lawful  and  just :  so  the  mutual  and 


270  A   DEVOUT   LIFE. 

lawful  condescension  of  the  parties  united  in  holy 
marriage  is  called  by  St.  Paul  a  debt  of  so 
obligatory  a  nature  that  he  allows  neither  of  the 
parties  exemption  from  it,  without  the  voluntary 
consent  of  the  other,  not  even  for  the  exercises  of 
devotion,  as  I  have  already  observed  in  the  chap- 
ter on  Holy  Communion,  p.  112.  How  much  less, 
then,  may  either  party  be  dispensed  from  it  through 
a  capricious  pretence  of  virtue,  or  through  anger 
or  disdain  ? 

3.  As  they  that  eat  to  maintain  a  mutual  inter- 
course of  friendship  with  others  ought  to  eat  freely, 
and  endeavor  to  show  an  appetite  to  their  meat ; 
so  the  marriage  debt  should  always  be  paid  as 
faithfully  and  freely  as  if  it  were  in  hopes  of  hav- 
ing children,  although  on  some  occasion  there 
might  be  no  such  expectation. 

4.  To  eat  for  neither  of  these  reasons,  but 
merely  to  satisfy  the  appetite,  may,  indeed,  be 
tolerated,  but  cannot  be  commended ;  for  the  mere 
pleasure  of  the  sensual  appetite  cannot  be  a  suffi- 
cient object  to  render  an  action  commendable.  To 
eat  not  merely  for  the  gratification  of  the  appetite, 
but  also  with  excess  and  irregularity,  is  a  thing 
more  or  less  blamable  as  the  excess  is  more  or  less 
considerable. 

5.  Now,  excess  in  eating  consists  not  only  in 
eating  too  much,  but  also  in  the  time  and  manner 
of  eating.  It  is  surprising,  dear  Philothea,  that 
honey,  which  is  so  proper  and  wholesome  a  food 
for  bees,  may,  nevertheless,  become  so  hurtful  to 
them  as  sometimes  to  make  them  sick :  for  in 
the  spring,  when  they  eat  too  much  of  it,  being 


SANCTITY    OF    THE    MARRIAGE    BED.  271 

overcharged  with  it  in  the  forepart  of  their  head 
and  wings,  they  become  sick,  and  frequently  die. 
In  like  manner,  nuptial  commerce,  which  is  so 
holy,  just,  and  commendable  in  itself,  and  so 
profitable  to  the  commonwealth,  is,  nevertheless,  in 
certain  cases  dangerous  to  those  that  exercise  it ; 
for  it  frequently  debilitates  the  soul  with  venial 
sin,  as  in  cases  of  mere  and  simple  exces? ;  and 
sometimes  it  kills  it  effectually  Iry  mortal  sin,  fts 
when  the  order  appointed  for  the  procreation  ^x 
children  is  violated  and  perverted  ;  in  which  case 
according  as  one  departs  more  or  less  from  it,  the 
sins  are  more  or  less  abominable,  but  always 
mortal :  for  the  procreation  of  children  being  the 
principal  end  of  marriage  one  may  never  lawfully 
depart  from  the  order  which  that  end  requires ; 
though,  on  account  of  some  accident  or  circum- 
stance, it  cannot  at  that  time  be  brought  about,  as 
it  happens  when  barrenness,  or  pregnancy,  pre- 
vents generation.  In  these  occurrences  corporal 
commerce  may  still  be  just  and  holy,  provided  the 
rules  of  generation  be  followed  :  no  accident  what- 
soever being  able  to  prejudice  the  law  which  the 
principal  end  of  marriage  has  imposed.  Certainly 
the  infamous  and  the  execrable  action  of  Onan  in 
his  marriage  was  detestable  in  the  sight  of  God, 
as  the  holy  text  of  the  38th  chapter  of  Genesis 
testifies  :  for  although  certain  heretics  of  our  days, 
much  more  blamable  than  the  Cynics,  of  whom  St. 
Jerome  speaks  in  his  commentary  on  the  Epistle 
to  the  Ephesians,  have  been  pleased  to  say  it  was 
the  perverse  intention  only  of  that  wicked  man 
which    displeased  God,    the    Scripture    positively 


272  A    DEVOUT    LIFE. 

asserts  the  contrary,  and  assures  us  that  the  act 
itself  which  he  committed  was  detestable  and 
abominable  in  the  sight  of  God. 

It  is  a  certain  mark  of  a  base  and  abject  spirit 
to  think  of  eating  before  meal  time,  and,  still  more, 
to  amuse  ourselves  afterwards  with  the  pleasure 
which  we  took  in  eating,  keeping  it  alive  in  our 
words  and  imagination,  and  delighting  in  die  rec- 
ollection of  the  sensual  satisfaction  we  had  in 
swallowing  down  those  morsels  ;  as  men  do  who 
before  dinner  have  their  minds  fixed  on  the  spit, 
and  after  dinner  on  the  dishes  ;  men  worthy  to  be 
"scullions"  of  a  kitchen,  "  who,"  as  St.  Paul  says, 
"make  a  god  of  their  belly."  Persons  of  honor 
_iever  think  of  eating  but  at  sitting  down  at  table, 
and  after  dinner  wash  their  hands  and  their  mouth, 
that  they  may  neither  retain  the  taste  nor  the 
scent  of  wdiat  they  have  been  eating.  The  ele- 
phant, although  a  gross  beast,  is  yet  the  most 
decent  and  most  sensible  of  any  other  upon  earth. 
I  will  give  you  a  specimen  of  his  chastity  :  although 
he  never  changes  his  female,  and  hath  so  tender  a 
love  for  her  whom  he  hath  chosen,  yet  he  never 
couples  with  her  but  at  the  end  of  every  three 
years,  and  then  only  for  the  space  of  five  days, 
but  so  privately  that  he  is  never  seen  in  the  act. 
On  the  sixth  day  afterwards,  when  he  makes  his 
appearance,  the  first  thing  he  does  is  to  go  directly 
to  some  river,  where  he  washes  his  body  entirely, 
bein^  unwilling  to  return  to  the  herd  till  be  U 
quite  purified.  May  not  these  modest  disposition* 
in  sucn  an  animal  serve  as  lessons  to  married 
people,  not  to  keep  their  affections    engaged  in 


SANCTITY    OF    THE   MARRIAGE  BED.  Zi6 

those  sensual  and  carnal  pleasures  winch,  accord- 
ing to  their  vocation,  they  have  exercised;  but 
when  they  are  past  to  wash  their  heart  and  affec- 
tion, and  purify  themselves  from  them  as  soon  a? 
possible,  that  afterwards,  with  freedom  of  mind, 
they  may  practise  other  actions  more  pure  and 
elevated.  In  his  advice  consists  the  perfect  prac- 
tice of  that  excellent  doctrine  of  St.  Paul  to  the 
Corinthians.  "The  time  is  short,"  said  he;  "it 
remaineth  that  they  wTho  have  wives  be  as  though 
they  have  none."  For,  according  to  St.  Gregory, 
that  man  has  a  wife  as  if  he  had  none,  who  takes 
corporal  satisfaction  with  her  in  such  a  manner  as 
not  to  be  diverted  from  spiritual  exercises.  NowT, 
what  is  said  of  the  husband  is  understood  recipro- 
csdly  of  the  wife.  "  Let  those  that  use  the  w^orld," 
says  the  same  apostle,  "  be  as  though  they  used  it 
not."  Let  every  one,  then,  use  this  world  accord- 
ing to  his  calling,  but  in  such  manner  that,  not 
engaging  his  affection  in  it,  he  may  be  as  free  and 
ready  to  serve  God  as  if  he  used  it  not.  "  It  is  the 
great  evil  of  man,"  says  St.  Austin,  "  to  desire  to 
enjoy  the  things  which  he  should  only  use."  We 
should  enjoy  spiritual  things,  and  only  use  corporal, 
of  winch  when  the  use  is  turned  into  enjoyment, 
our  rational  soul  is  also  changed  into  a  brutish  and 
beastly  soul.  I  think  I  have  said  all  that  I  w7ould 
say  to  make  myself  understood,  without  saying 
that  wdiich  I  would  not  say. 


274  A   DEVOUT   LIFE. 


CHAPT  ER   XL. 

INSTRUCTIONS    FOR    WIDOWS. 

^JAINT  PAUL  instructs  all  prelates  in  the  person 
&^  of  Timothy,  saying,  "  Honor  widows  that  are 
widows  indeed."  1  Tim.  v.  3.  Now,  to  be  a  widow 
indeed,  the  following  conditions  are  required  :  — 
1.  That  the  widow  be  not  only  a  widow  in 
body,  but  in  heart,  also  ;  that  is,  that  she  put  on 
an  inviolable  resolution  to  keep  herself  in  the  state 
of  a  cIimsio  widowhood  ;  for  those  that  are  widows 
only  till  ».i  opportunity  presents  itself  of  being 
married  again  are  only  separate  from  men  as  to 
the  pleasures  of  the  body,  but  are  already  joined 
to  them  according  to  the  will  of  the  heart.  But, 
if  she  that  is  a  widow  indeed,  in  order  to  confirm 
herself  in  the  state  of  widowhood,  will  offer  her 
body  and  her  chastity  by  vow  to  God,  she  will  add 
a  great  ornament  to  her  widowhood,  and  give  a 
great  security  to  her  resolution.  For  since,  after 
her  vow,  she  has  it  no  longer  in  her  power  to  quit 
her  chastity  without  quitting  her  title  to  heaven, 
sue  will  be  so  jealous  of  her  design  that  she  will 
not  sutler  so  much  as  the  least  thought  of  marriage 
to  occupy  her  heart  for  a  single  moment ;  so  that 
this  sacred  vow  will  serve  as  a  strong  barrier  be- 
tween her  soul  and  every  project  contrary  to  her 
resolution.  St.  Augustine  advises  this  vow  very 
strenuously  to  the  Christian  widow  ;  and  the  ancient 
and  learned  Origen  goes  much  further,  for  he  ex- 


INSTRUCTIONS    FOR   WIDOWS.  275 

horts  married  women  to  vow  and  dedicate  them- 
selves to  a  chaste  widowhood,  in  case  their  husband 
should  die  before  them  ;  in  order  that,  amidst  the 
sensual  pleasures  of  marriage,  they  may  also,  by 
means  of  this  anticipated  promise,  enjoy  the  merit 
of  a  chaste  widowhood.  A  vow  not  only  makes 
the  good  works  done  in  consequence  of  it  more 
acceptable  to  God,  but  also  encourages  us  to  put 
them  in  execution  ;  it  gives  to  God  not  only  the 
good  works,  which  are  the  fruits  of  our  good  will, 
but  dedicates  likewise  to  him  the  will  itself,  which 
is  the  tree  of  all  our  actions.  By  simple  chastity 
we  lend,  as  it  were,  our  body  to  God,  retaining 
notwithstanding  a  liberty  to  subject  it  another  day 
to  sensual  pleasure  ;  but  by  the  vow  of  chastity 
we  make  him  an  absolute  and  irrevocable  gift  of 
our  body,  without  reserving  to  ourselves  any  power 
Dl"  recalling  it,  and  thus  happily  render  ourselves 
slaves  to  him  whose  service  is  better  than  any 
kingdom.  Now,  as  I  highly  approve  the  advice  of 
these  two  great  men ,  so  I  should  wish  that  those  souls 
which  are  so  happy  as  to  desire  to  follow  it  should 
do  it  prudently,  piously,  and  solidly,  having  first 
well  examined  their  resolutions,  invoked  the  light 
and  grace  of  heaven,  and  taken  the  counsel  of  some 
wise  and  devout  director  •  by  this  means  all  will 
6e  done  with  more  fruit. 

2.  Moreover,  this  renunciation  of  a  second  mar- 
riage must  be  made  purely  with  the  intention  of 
turning  all  the  affections  of  the  soul  towards  God, 
and  of  uniting  the  heart  entirely  with  that  of  his 
divine  Majesty  ;  for  if  the  desire  to  leave  her  chil- 
dren rich,  or  any  other  worldly  pretension,  should 


276  A    DEVOUT   LIFE. 

keep  the  widow  in  her  state  of  widowhood,  she 
may  perhaps  have  praise  for  it,  but  certainly  not 
before  God ;  for  in  the  eyes  of  God  nothing  can 
truly  merit  praise  but  that  which  is  done  for  his 
sake. 

o.  Moreover,  the  widow,  that  would  be  a  widow 
indeed,  must  voluntarily  separate  and  restrain  her- 
self from  profane  satisfaction  ;  rr  for  she  that  liveth 
in  pleasures  is  dead  while  she  is  living,"  says  St. 
Paul,  1  Tim.  v.  6.  To  desire  to  be  a  widow,  and 
to  be,  nevertheless,  pleased  with  being  courted, 
flattered,  and  caressed  ;  to  be  fond  of  balls,  danc- 
ing, and  feasting  ;  to  be  perfumed,  finely  dressed, 
etc.,  is  to  be  a  widow,  living  as  to  the  body,  but 
dead  as  to  the  soul.  What  doth  it  signify,  I  pray 
you,  whether  the  sign  of  the  inn  of  Adonis,  or  oi 
profane  love,  consist  of  white  feathers,  in  the  form 
of  a  plume,  or  of  black  crape,  spread  like  a  net 
around  the  face?  Yea,  the  black  is  often  put 
over  the  white  to  make  it  look  more  conspicuous 
and  favorable  to  vanity ;  for  the  widow  having 
made  a  trial  of  that  fashion  by  which  women  can 
please  men  best  casts  the  most  dangerous  baits 
before  their  minds.  The  widow,  then,  who  lives  in 
these  fond  delights  is  dead  while  she  lives,  and 
therefore,  properly  speaking,  she  is  but  an  idol  of 
widowhood. 

"  The  time  of  pruning  is  come  ;  the  voice  of  the 
turtle  is  heard  in  our  land,"  says  the  canticle. 
All  that  would  live  devoutly  must  prune  and  cut 
away  all  worldly  superfluities.  But  this  is  more 
particularly  necessary  for  the  true  widow,  who,  like 
a  chaste  turtle,   comes  from  weeping,  bewailing, 


INSTRUCTION  ,>    FOR    WIDOWS.  277 

and  lamenting  the  loss  of  her  husband.  When 
Noemi  returned  from  Moab  to  Bethlehem,  the 
women  of  the  town,  who  had  known  her  when  she 
was  first  married,  said  one  to  another, rf  Is  not  that 
Noemi?"  Ruth  i.  20.  But  she  answered,  "  Call 
me  not  Noemi,  I  pray  you,  for  Noemi  signifies 
comely  and  beautiful  ;  but  call  me  Mara,  for  the 
Lord  has  filled  my  soul  with  bitterness  " ;  this  she 
said  because  she  had  lost  her  husband.  Thus  the 
devout  widow  never  desires  to  be  esteemed  either 
beautiful  or  comely,  contenting  herself  with  being 
such  as  God  desires  her  to  be,  that  is  to  say,  hum- 
ble and  abject  in  her  own  eyes. 

Lamps  in  which  aromatic  oil  is  burnt  emit  2 
more  sweet  odor  when  their  flame  is  extinguished  ; 
so  widows  whose  love  has  been  pure  in  their  mar- 
riage send  forth  a  more  sweet  perfume  of  virtue 
and  chastity  when  their  light,  that  is,  their 
husband,  is  extinguished  by  death.  To  love  the 
husband  as  long  as  he  lives  is  an  ordinary  thing 
amongst  women  ;  but  to  love  him  so  well  that  after 
his  death  she  will  hear  of  no  other  is  a  degree  of 
love  which  appertains  only  to  them  that  are 
widows  indeed.  To  hope  in  God  whilst  the 
husband  serves  for  a  support  is  by  no  mean? 
unusual ;  but  to  hope  in  God  when  one  is  destitute 
Ox  this  support  is  worthy  of  great  praise.  Hence 
it  is  easy  to  know,  in  widowhood,  the  perfection 
of  the  virtues  which  a  woman  possessed  during 
the   life   of  her  husband. 

The  widow  who  has  children  who  stand  in  need 
of  her  guidance  and  support,  principally  in  their 
spiritual  concerns  and  their  establishments  in  life, 


278  A    DEVOUT    LIFE. 

ought  not  by  any  means  to  abandon  them  ;  for  the 
apostle  St.  Paul  says  clearly  that  they  are  obliged 
to  that  care  of  their  children  to  make  the  like 
return  to  their  parents.  1  Tim.  iii.  And  that 
they  who  have  no  solicitude  for  those  that  belong 
to  them,  and  especially  for  their  own  family,  are 
worse  than  infidels.  But  if  the  children  be  in  such 
a  state  as  to  stand  in  no  need  of  her  guidance,  then 
should  the  widow  collect  all  her  affections  and 
thoughts,  to  apply  them  more  purely  to  her  own 
advancement  in  the  love  of  God. 

If  some  absolute  necessity  oblige  not  the  con- 
science of  the  true  widow  to  external  troubles, 
such  as  suits  in  law,  I  counsel  her  to  avoid  them 
altogether,  and  to  follow  that  method  in  manag- 
ing her  affairs  which  appears  the  most  peaceable 
and  quiet,  although  it  may  not  seem  the  most 
advantageous.  For  the  advantages  to  be  reaped 
from  worldly  troubles  must  be  very  great  to  bear 
any  comparison  with  the  happiness  of  a  holy  tran- 
quillity. Moreover,  disputes  and  lawsuits  distract 
the  heart  and  often  open  a  gate  to  the  enemies  of 
chastity,  because  the  parties,  in  order  to  please 
those  whose  favor  they  stand  in  need  of,  do 
not  hesitate  to  render  themselves  displeasing  to 
God. 

Let  prayer  be  the  widow's  continual  exercise  ; 
for  as  she  ought  now  to  love  none  but  God,  so 
she  ought  to  speak  to  scarcely  any  but  God.  For 
as  the  iron,  which,  by  the  presence  of  the  diamond, 
is  hindered  from  following  the  attraction  of  the 
loadstone,  springs  towards  it  as  soon  as  the 
diamond  is  removed  ;   so  the  heart   of  the  widow, 


INSTRUCTIONS    FOR    WIDOWS.  279 

*vhicli  could  not  well  give  itself  up  so  entirely  to 
God,  nor  follow  the  attractions  of  his  divine  love, 
during  the  life  of  her  husband,  ought  immediately 
after  his  death  to  run  ardently  after  the  sweet 
odor  of  the  heavenly  perfumes,  as  if  she  said,  in 
imitation  of  the  heavenly  Spouse  :  fr  O  Lord  !  now 
that  I  am  all  my  own,  receive  me  that  I  may  he 
all  thine  ;  draw  me  ;  we  will  run  after  thee  to 
the  odor  of  thy  ointments." 

The  virtues  proper  for  the  exercise  of  a  holy 
widow  are  perfect  modesty,  a  renunciation  of 
honors,  ranks,  assemblies,  titles,  and  of  all  such 
varieties  ;  serving  the  poor  and  the  sick,  comfort- 
ing the  afflicted,  instructing  girls  in  a  devout  life, 
and  making  themselves  a  perfect  pattern  of  all 
virtues  to  young  women  :  cleanliness  and  simplic- 
ity should  be  the  ornaments  of  their  dress  ;  humil- 
ity and  charity  the  ornaments  of  their  actions  ; 
courtesy  and  mildness  the  ornaments  of  their 
speech  ;  modesty  and  purity  the  ornaments  of  their 
eyes  ;  and  Jesus  Christ  crucified  the  only  !<  ve  of 
their  heart.  In  fine,  the  true  widow  ,s  ,n  the 
church  a  little  violet  of  March,  which  sends  forth 
an  incomparable  sweetness  by  the  odor  of  her 
devotion,  and  almost  always  keeps  herself  con- 
cealed under  the  broad  leaves  of  her  abjection, 
since,  by  the  obscurity  of  her  attire,  she  testifies 
her  mortification.  She  grows  in  cool  and  unculti- 
vated places,  not  willing  to  be  importuned  with 
the  conversation  of  worldlings,  the  better  to  pre- 
serve the  coolness  of  her  heart  against  all  the  heats 
which  the  desire  of  riches,  of  honors,  or  even  of 
fond  love,  might  bring  upon  her.     "  She  shall  be 


280  A    DEVOUT    LIFE. 

blessed,"  says  the  holy  apostle,  "  if  she   continue 
in  this  manner."  1  Cor.  vii.  8. 

I  could  say  much  more  upon  this  subject ;  but 
it  will  suffice  to  advise  the  widow  who  is  solicitous 
for  the  honor  of  her  condition  to  read  attentively 
the  excellent  epistles  which  the  great  St.  Jerome 
wrote  to  Furia,  Salvia,  and  all  those  other  ladies 
who  were  so  happy  as  to  be  the  spiritual  children 
of  so  great  a  father.  Nothing  can  be  added  to  his 
instructions  except  this  admonition  :  that  the  true 
widow  ought  never  to  blame  nor  censure  those 
who  pass  to  a  second,  or  even  a  third  or  a  fourth 
marriage  ;  for  in  some  cases  God  so  disposes  of 
diem  for  his  greater  glory  ;  and  that  she  must 
always  have  before  her  eyes  this  doctrine  of  the 
ancients,  that  neither  widowhood  nor  virginity 
aave  any  other  place  or  rank  in  heaven  but  that 
which  is   assigned  to  them  by  humility. 


CHAPTER    XLI. 

A     WORD     TO     VIRGINS 

1P|  VIRGINS  !  I  have  only  three  words  to  say  tc 
^*>  you,  for  the  rest  you  will  hud  elsewhere.  If 
you  pretend  to  a  temporal  marriage,  be  careful  to 
keep  your  first  love  for  your  first  husband.  In  my 
opinion  it  is  a  great  deceit  to  present,  instead  of 
an  entire  and  sincere  heart,  a  heart  quite  worn  out, 
spoiled  and  tired  with  love.     But  if  you  have  the 


A    WORD    TO    VIRGINS.  281 

happiness  to  be  called  to  the  pure  and  virginal 
espousals  of  Christ,  and  you  desire  to  preserve  for- 
ever your  virginity,  O  God  !  keep  your  love  with 
all  possible  diligence  for  this  divine  Spouse,  who, 
being  purity  itself,  loves  nothing  so  much  as  purity 4 
and  to  whom  are  due  the  hrst  fruits  of  all  things, 
but  principally  those  of  our  love.  St.  Jerome's 
epistles  will  furnish  you  with  all  advices  necessary 
ror  you  ;  and,  as  your  condition  obliges  you  to 
obedience,  choose  a  guide  under  whose  direction 
you  may  dedicate,  in  a  more  holy  manner,  your 
Ueart  and  body  to  his  divine  Majesty. 


art   jFourtlj* 


CONTAINING  NECESSARY  ADVICES  AGAINST  THE    MOST  OR- 
DINARY    TEMPTATIONS. 


CHAPTER     T. 

THAT    WE    MUST   DISREGARD    THE    CENSURES    OF    WORLDLINGS. 

|7pS  soon  as  the  children  of  this  world  perceive 
™&  that  you  desire  to  follow  a  devout  life  they 
will  discharge  arrows  of  mockery  and  detraction1 
against  you  without  number.  The  most  mali- 
cious will  attribute  your  change  to  hypocrisy, 
bigotry,  and  artifice.  They  will  say  that,  being 
frowned  upon  and  rejected  by  the  world,  you  fly 
for  refuge  to  God.  Your  friends  will  make  a 
thousand  remonstrances,  which  they  imagine  to 
he  very  wise  and  charitable.  They  will  tell  you 
that  you  will  fall  into  some  melancholy  humor; 
that  you  will  lose  your  credit  in  the  world,  and 
make  yourself  insupportable  ;  you  will  grow  old 
before  your  time ;  your  domestic  affairs  will 
suffer ;  you  must  live  in  the  world  like  one  in 
the  world ;  salvation  may  be  had  wHhout  so 
many  mysteries  ;  and  a  thousand  similar  imper- 
tinencies. 

Dear   Philothea !    what    is    all   this    but  foolish 
and   empty    babbling?    These  people  are  not   in- 


REMEDIES  AGAINST  TEMPTATIONS.  283 

teres  ted  in  jour  health  or  affairs.  "If  you  had 
been  of  the  world,"  says  our  blessed  Saviour,  "the 
world  would  love  its  own;  but  because  you  are 
not  of  the  world,  therefore  the  world  hateth  you." 
St.  John  xv.  19.  We  have  seen  gentlemen 
and  ladies  pass  the  whole  night,  nay,  many  nights, 
together  at  chess  or  cards ;  and  can  there  be  any 
attention  more  absurd,  stupid,  or  gloomy,  than 
that  of  gamesters?  And  yet  worldlings  say  not 
a  word,  nor  do  friends  ever  trouble  themselves 
about  them;  but  should  they  spend  an  hour  in 
meditation,  or  rise  in  the  morning  a  little  earlier 
than  ordinary  to  prepare  themselves  for  com- 
munion, every  one  would  run  to  the  physician 
to  cure  them  of  hypochondriacal  humors  and 
vapors.  These  persons  can  pass  thirty  nights 
in  dancing  without  experiencing  any  inconven- 
ience ;  but  for  watching  only  one  Christmas 
night  every  one  coughs,  and  complains  that  he 
is  sick  the  next  morning.  Who  sees  not  that 
the  world  is  an  unjust  judge,  gracious  and  favor- 
able to  its  own  children,  but  harsh  and  rigorous 
towards  the  children  of  God? 

We  can  never  please  the  world  unless  we  lose 
ourselves  together  with  the  world;  it  is  so  whim- 
sical that  it  is  impossible  to  satisfy  it.  "John 
came  neither  eating  nor  drinking,"  says  our  Sav- 
iour, "and  you  say  he  hath  a  devil.  The  Son  of 
Man  is  come  eating  and  drinking,  and  you  say : 
Behold  a  man  that  is  a  glutton,  and  a  drinker  of 
wine."  St.  Luke  vii.  33.  It  is  true,  Phil- 
othea,  that  if,  through  condescension,  we  consent 
to    laugh,    play,    or    dance    with    the    world,    the 


284  A   DEVOUT   LIFE. 

world  will  be  scandalized  at  us  ;  and  if  we  do  not 
it  will  accuse  us  of  hypocrisy  or  melancholy.  If 
we  dress  gayly,  the  world  will  say  that  we  do  so 
for  some  evil  end  ;  if  Ave  neglect  our  dress,  it  will 
impute  it  either  to  meanness  or  avarice.  Our 
mirth  will  be  termed  dissoluteness,  and  our  mor- 
tification sullenness  ;  and  as  the  world  thus  looks 
upon  us  with  an  evil  eye,  we  can  never  be  agree- 
able to  it.  It  aggravates  our  imperfections,  pub- 
lishing them  as  sins ;  it  makes  our  venial  sins 
mortal,  and  our  frailties  sins  of  malice.  Charity 
is  benevolent  and  kind,  sa}rs  St.  Paul,  but  the 
world  is  malicious ;  charity  thinks  no  evil, 
whereas,  the  world,  on  the  contrary,  always 
thinks  evil,  and  when  it  cannot  condemn  our 
actions  it  will  accuse  our  intentions.  So  that 
whether  the  sheep  have  horns  or  not,  whether 
they  be  white  or  black,  the  wolf  will  not  hesitate 
to  devour  them,  if  he  can. 

Whatever  we  do,  the  world  will  wage  war 
against  us.  If  we  remain  long  at  confession, 
it  will  wonder  how  we  can  have  so  much  to  say  ; 
if  we  stay  but  a  short  time,  it  will  say,  we 
have  not  confessed  all  our  sins.  It  will  observe 
all  our  motions,  and  for  one  word  of  anger  that 
we  utter  it  will  protest  that  our  temper  is  in- 
supportable ;  the  care  of  our  affairs  will  be  called 
covetousness,  and  our  meekness,  folly.  But  as 
for  the  children  of  the  world,  their  anger  is  called 
generosity ;  their  avarice,  economy  ;  their  famil- 
iarities, honorable  entertainments  :  spiders  always 
2poil  the  work  of  the  bees. 

Let  us   turn   a  deaf  ear  to   this   blind  world. 


REMEDIES    AGAIXST    TEMPTATIONS.  285 

Philothea ;  let  it  cry  as  long  as  it  pleases,  like  an 
owl,  to  disturb  the  birds  of  the  day.  Let  us  be> 
constant  in  our  designs,  and  invariable  in  our 
resolutions.  Our  perseverance  will  demonstrate 
whether  we  have,  in  good  earnest,  sacrificed  our- 
selves to  God  and  dedicated  ourselves  to  a  devout 
life.  Comets  and  planets  appear  to  be  almost  of 
an  equal  light ;  but  as  comets  are  only  certain 
fiery  exhalations  which  pass  away,  and  after  a  short 
time  disappear,  whereas  planets  remain  in  perpet- 
ual brightness  ;  so  hypocrisy  and  true  virtue  have 
a  great  resemblance  in  their  external  appearance, 
but  they  are  easily  distinguished  from  each  other  ; 
because  hypocrisy  cannot  long  subsist,  but  is 
quickly  dissipated  like  smoke,  whereas  true  virtue 
is  always  firm  and  constant. 

It  contributes  highly  to  the  security  of  devotion, 
at  the  beginning,  to  sutler  reproaches  and  calumny 
on  its  account,  since  we  thus  avoid  the  dangers  of 
pride  and  vanity,  which  may  be  compared  to  the 
mid  wives  of  Egypt,  who  had  been  ordered  by  the 
cruel  Pharaoh  to  kill  the  male  children  of  the 
Israelites  on  the  very  day  of  their  birth.  As  we 
are  crucified  to  the  world,  the  world  ought  to  be 
crucified  to  us  ;  since  worldlings  look  upon  us  as 
foolish,  let  us  regard  them  in  the  same  light. 


286  A  DEVOUT   LIFE. 


CHAPTER    II. 

THAT     WF     MUST     ALWAYS     HAVE     GOOD     COURAGE. 

PLIGHT,  though  it  be  beautiful  and  lovely  to 
**  our  eyes,  nevertheless  dazzles  them  after  we 
have  been  long  in  the  dark.  Before  we  become 
familiar  with  the  inhabitants  of  any  country,  no 
matter  how  courteous  and  gracious  they  may  be, 
we  find  ourselves  at  a  loss  amongst  them.  It  may 
probably  happen,  Philothea,  that  this  general 
farewell,  which  you  have  bid  to  the  follies  and 
vanities  of  the  world,  may  make  some  impressions 
of  sadness  and  discouragement  on  your  mind.  If 
this  should  be  the  case,  have  a  little  patience,  I 
pray,  for  these  impressions  will  soon  disappear. 
It  is  but  a  little  strangeness,  occasioned  by 
novelty  ;  when  it  shall  have  passed  away  you  will 
feel  ten  thousand  consolations. 

It  may  perhaps  be  painful  to  you  at  first  to 
renounce  that  praise  which  your  vanities  extorted 
from  foolish  worldlings ;  but  would  you.  for  the 
sake  of  this  insignificant  reward,  forfeit  that  eternal 
glory  writh  which  God  will  assuredly  recompense 
you?  The  vain  amusements,  in  which  you  have 
hitherto  employed  your  time,  will  again  represent 
themselves  to  allure  your  heart,  and  invite  it  to 
return  to  them  ;  but  can  you  resolve  to  renounce 
eternal  happiness  for  such  deceitful  fooleries? 
Believe  me,  if  you  persevere,  you  will  quickly 
receive  consolations,  so    delicious    and    agreeable 


COURAGE  NECESSARY  TO  TEMPTATIONS.   287 

that  they  will  force  you  to  acknowledge  that  the 
world  has  nothing  but  gall  in  comparison  of  this 
honey,  and  that  one  clay  of  devotion  is  preferable 
to  a  thousand  years  expended  in  all  the  pleasures 
that  the  world  can  afford. 

But  you  see  the  mountain  of  Christian  perfection 
is  exceedingly  high.  O  my  God  !  you  say,  how 
shall  I  be  able  to  ascend?  Courage,  Philothea ! 
When  the  young  bees  begin  to  assume  their  form 
we  call  them  nymphs  ;  as  yet  they  are  unable  to 
fly  to  the  flowers,  the  mountains,  or  the  neighbor- 
ing hills,  to  gather  honey  ;  but,  by  continuing  to 
^eed  on  the  honey  which  the  old  ones  have  pre- 
pared, their  wings  appear,  and  they  acquire  suffi- 
cient strength  to  fly  and  seek  their  food  all  over 
the  country.  It  is  true  we  are  as  yet  but  nymphs, 
or  little  bees,  in  devotion,  and  consequently  unable 
to  fly  so  high  as  to  reach  the  top  of  Christian  per- 
fection ;  but  yet,  as  our  desires  and  resolutions 
begin  to  assume  a  form,  and  our  wings  begin  to 
grow,  we  may  reasonably  hope  that  we  shall  one 
day  become  spiritual  bees,  and  be  able  to  fly ;  in 
the  meantime  let  us  feed  upon  the  honey  of 
the  many  good  instructions  which  other  devout 
persons  have  left  us,  and  pray  to  God  to  give  us 
wings  like  a  dove,  that  we  may  not  only  be 
enabled  to  fly  up,  during  the  time  of  this  present 
life,  but  also  rest  on  the  mountain  of  eternity  in 
the  life  to  come. 


268  A   DEVOUT   LIFE. 


CHAPTER    III. 

OF     THE     NATURE      OF      TEMPTATIONS,     AND     OF     THE     DlFFERENC* 
BETWEEN      FEELING     TEMPTATION     AND     CONSENTING     TO     IT. 

IMAGINE  to  yourself,  Philothea,  a  young  prin- 
«  cess,  extremely  beloved  by  her  spouse,  and  that 
some  wicked  man,  in  order  to  derile  her  marriage 
bed,  sends  an  infamous  messenger  to  treat  with 
her  concerning  his  abominable  design.  First,  the 
messenger  proposes  the  intention  of  his  master ; 
secondly,  the  princess  is  pleased  or  displeased  with 
the  proposition ;  thirdly,  she  either  consents  or 
refuses.  In  the  same  manner,  Satan,  the  world, 
and  the  flesh,  seeing  a  soul  espoused  to  the  Son  of 
God,  send  her  temptations  and  suggestions,  by 
which,  1.  Sin  is  proposed  to  her;  2.  She  is 
either  pleased  or  displeased  with  the  proposal ;  3. 
In  tine,  she  either  consents  or  refuses.  Such  are 
the  three  steps  to  ascend  to  iniquity  :  temptation, 
delectation,  and  consent.  But  though  these  three 
actions  are  not  so  manifest  in  all  kinds  of  sins,  yet 
are  they  palpably  seen  in  those  that  are  enormous. 
Though  the  temptation  to  any  sin  whatsoever 
should  last  during  life  it  could  never  render  us 
disagreeable  to  the  divine  Majesty,  provided  that 
we  were  not  pleased  with  it,  and  did  not  give  our 
consent  to  it ;  the  reason  is,  because  we  do  not  act, 
but  suffer  in  temptation  ;  and  as  in  this  we  take 
no  pleasure,  so  we  cannot  incur  any  guilt.  St. 
Paul  suffered  a  long  time  the  temptations  of  the 


NATURE    OF    TEMPTATIONS.  '26$ 

flesh,  and  yet  was  so  far  from  being  displeasing  to 
God  on  that  account,  that,  on  the  contrary,  God 
was  glorified  by  his  patient  suffering.  The 
blessed  Angela  de  Fulgina  suffered  such  cruel 
temptations  of  the  flesh  that  she  moves  to  com- 
passion when  she  relates  them.  St.  Francis  and 
St.  Bennet  also  suffered  such  violent  temptations 
that,  in  order  to  overcome  them,  the  one  was 
obliged  to  cast  himself  naked  on  thorns,  and  the 
other  into  snow ;  yet  they  lost  nothing  of  God's 
favor,  but  increased  very  much  in  grace. 

You  must,  then,  be  courageous,  Philothea, 
amidst  temptations,  and  never  think  yourself  over- 
come as  long  as  they  displease  you,  observing 
well  this  difference  between  feeling  and  consent- 
ing, viz.,  we  may  feel  temptations,  though  they 
displease  us  ;  but  we  can  never  consent  to  them 
unless  they  please  us,  since  to  be  pleased  with 
them  ordinarily  serves  as  a  step  towards  our  con- 
sent. Let,  then,  the  enemies  of  our  salvation  lay 
as  many  baits  and  allurements  in  our  way  as  they 
please,  let  them  stay  always  at  the  door  of  our 
heart  in  order  to  gain  admittance,  let  them  make 
as  many  proposals  as  they  can  ;  still,  as  long  as  we 
remain  steadfast  in  our  resolution  to  take  no  pleas- 
ure in  the  temptation,  it  is  utterly  i/nposvOble  that 
we  should  offend  God,  any  more  than  the  prince 
of  whom  I  spoke  could  be  displeased  with  his 
spouse  for  the  infamous  message  sent  to  her,  if  she 
took  no  pleasure  whatever  in  it.  Yet,  in  this  case, 
there  is  this  difference  between  her  and  the  soul, 
that  the  princess,  having  heard  of  the  wicked  prop- 
osition, may,  if  she  please,  drive  away  the   mes- 


290  A    DEVOUT   LIFE. 

senger,  and  never  suffer  him  to  appear  again  IB 
her  presence  ;  but  it  is  not  always  in  the  power 
of  the  soul  not  to  feel  the  temptation,  though  it  be 
always  in  her  power  not  to  consent  to  it ;  and, 
therefore,  no  matter  how  long  the  temptation  may 
last,  it  cannot  hurt  us  as  long  as  it  is  disagreeable 
to  us. 

But,  with  respect  to  the  delectation  which  may 
follow  the  temptation,  it  must  be  observed  that, 
as  there  are  two  parts  in  the  soul,  the  inferior  and 
the  superior,  and  that  the  inferior  does  not  always 
follow  the  superior,  but  acts  for  itself  apart,  it 
frequently  happens  that  the  inferior  part  takes 
delight  in  the  temptation  without  the  consent,  nay, 
against  the  will  of  the  superior.  That  is  that  war 
fare  which  the  Apostle  describes,  Gal.  v.  17,  when 
he  sa}rs  that  the  flesh  lusts  against  the  spirit,  and 
that  there  is  a  law  of  the  members  and  a  law  of  the 
spirit. 

Have  you  never  seen,  Philothea,  a  large  fire- 
covered  with  ashes?  Should  one  come  ten  or 
twelve  hours  after,  in  search  of  fire,  he  would  find 
but  little  in  the  midst  of  the  hearth,  and  even  that 
would  be  found  with  difficulty ;  yet  there  it  is, 
•^ince  there  it  is  found,  and  with  it  he  may  kindle 
again  the  remainder  of  the  coals  that  were  dead. 
It  is  just  so  with  charity,  our  spiritual  life,  in  the 
midst  of  violent  temptations  ;  for  the  temptation, 
casting  the  delectation  which  accompanies  it  into 
the  inferior  part,  covers  the  whole  soul,  as  it  were, 
with  ashes,  and  reduces  the  love  of  God  into  a 
narrow  compass  ;  for  it  appears  nowhere  but  in  the 
midst  of  the  heart,  in  the  interior  of  the  soul ;  and 


EXAMPLES    OF   TEMPTATIONS.  291 

even  there  it  scarcely  seems  perceptible,  and  with 
much  difficulty  we  mid  it ;  yet  there  it  is  in  reality, 
since,  notwithstanding  all  the  trouble  and  disorder 
we  feel  in  our  soul  and  our  body,  we  still  retain  a 
resolution  never  to  consent  to  the  temptation  ;  and 
the  delectation,  which  pleases  the  outward  man, 
displeases  the  inward,  so  that,  although  it  sur- 
rounds the  will,  yet  it  is  not  within  it ;  by  which 
we  see  that  such  delectation,  being  contrary  to  the 
wilh  can  be  no  sin. 


•*o>*;o< 


CHAPTER    IV. 

TWO     GOOD     EXAMPLES     ON     THIS     SUBJECT. 

SK|S  it  is  so  important  that  you  should  understand 
^^  this  matter  perfectly,  I  will  explain  it  more  at 
large.  A  young  man,  as  St.  Jerome  relates,  being 
fastened  down  with  bands  of  silk  on  a  delicate, 
soft  bed,  was  enticed  by  all  sorts  of  filthy  allure- 
ments by  a  lascivious  woman,  who  was  employed 
by  the  persecutors  on  purpose  to  stagger  his  con- 
stancy. Ah,  must  not  his  chaste  soul  have  felt 
strange  disorders  ?  Must  not  his  senses  have  been 
seized  with  delectation,  and  his  imagination  occu- 
pied by  the  presence  of  those  voluptuous  objects? 
Undoubtedly  ;  yet  among  so  many  conflicts,  in  the 
midst  of  so  terrible  a  storm  of  temptations,  and 
the  many  lustful  pleasures  that  surrounded  him,  he 
sufficiently  testified   that  his   heart  was   not  van- 


292  A   DEVOUT   LIFE. 

quished,  and  that  his  will  gave  no  consent.  Per- 
ceiving so  general  a  rebellion  against  his  will,  and 
having  now  no  part  of  his  body  at  command 
but  his  tongue,  he  bit  it  off  and  spit  it  in  the  face 
of  that  filthy  woman,  who  tormented  his  soul  more 
cruelly  by  her  lust  than  all  the  executioners  could 
ever  have  done  by  the  greatest  torments  ;  for  the 
tyrant,  despairing  to  conquer  him  by  suffering, 
thought  to  overcome  him  by  these  pleasures. 

The  history  of  the  conflict  of  St.  Catharine  of 
Sienna,  on  the  like  occasion,  is  very  admirable. 
The  wicked  spirit  had  permission  from  God  to  as- 
sault the  purity  of  this  holy  virgin  with  the  great- 
est fury,  yet  so  as  not  to  be  allowed  to  touch  her. 
He  presented,  then,  all  kinds  of  impure  suggestions 
to  her  heart;  and,  to  move  her  the  more,  coming 
with  his  companions  in  form  of  men  and  women,  he 
committed  a  tl?  Dusand  acts  immodest  in  her  presence 
adding  most  filthy  words  and  invitations  ;  and,  al- 
though all  these  things  were  exterior,  nevertheless, 
by  means  of  the  senses,  they  penetrated  deep  into 
the  heart  of  the  virgin,  which,  as  she  herself  con- 
fessed, was  even  brimful  of  them  ;  so  that  nothing 
remained  in  her  except  the  pure,  superior  will, 
which  was  not  shaken  with  this  tempest  of  filthy 
carnal  delectation.  This  temptation  continued  for 
a  longtime,  till  one  day  our  Saviour,  appearing  to 
her,  she  said  to  him  :  "  Where  wertthou,  my  sweet 
Saviour,  when  my  heart  was  full  of  so  great  dark- 
ness and  uncleanness  ?  "  To  which  he  answered  :  "I 
was  within  thy  heart,  my  daughter."  —  "But  how," 
replied  she,  "  could  you  dwell  in  my  heart,  where 
there  was  so  much  impurity?     Is  it  possible  that 


EXAMPLES    OF    TEMPTATIONS.  293 

thou  couldst  dwell  in  so  unclean  a  place  ? "  To 
which  our  Lord  replied  :  "  Tell  me,  did  these  filthy 
thoughts  of  thy  heart  give  thee  pleasure  or  sad- 
ness, bitterness  or  delight?"  —  "The  most  extreme 
bitterness  and  sadness,"  said  she.  "  Who  was  it, 
then,"  replied  our  Saviour,  "that  caused  this  great 
bitterness  and  sadness  in  thy  heart  but  I,  who  re- 
mained concealed  in  the  interior  of  thy  soul  ?  Be- 
lieve me,  daughter,  had  it  not  been  for  my  pres- 
ence these  thoughts  which  surrounded  thy  will 
would  have  doubtless  entered  in,  and  with  pleas- 
ure would  have  brought  death  to  thy  soul ;  but, 
being  present,  I  infused  this  displeasu*  3  into  thy 
heart,  which  enabled  thee  to  reject  the  temptation 
as  much  as  it  could  ;  but,  not  being  able  to  do  it  as 
much  as  it  desired,  it  conceived  a  greater  displeas- 
ure and  hatred  both  against  the  temptation  and  thy- 
self; and  thus  these  troubles  have  proved  occa- 
sions of  great  merit  to  thee,  and  have  served  to 
increase  thy  strength  and  virtue." 

Behold,  Philothea,  how  this  lire  was  covered 
with  ashes,  and  how  the  temptation  had  even 
entered  the  heart,  and  surrounded  the  will  which, 
assisted  by  our  Saviour,  held  out  to  the  last, 
making  resistance  by  her  aversion,  displeasure, 
and  detestation  of  the  evil  suggested,  and  con- 
stantly refusing  her  consent  to  the  sin  which  be- 
sieged her  on  every  side.  Good  God !  how 
distressing  must  it  be  to  a  soul  that  loves  God  not 
to  know  whether  he  be  within  her  or  not,  or 
whether  the  divine  love,  for  which  she  fights,  be 
altogether  extinguished  in  her  or  not !  But  it  is 
the  perfection  of  heavenly  love  to  make  the  lover 


294  A    DEVOUT   LIFE. 

suffer  and  fight  for  love,  not  knowing  whethei  he 
possesses  that  love  for  which,  and  by  which,  he 
fights. 


CHAPTER     V. 

AN     ENCOURAGEMENT   TO     A    SOUL    IN    TEMPTATION. 

^flffiESE  violent  assaults  and  extraordinary 
^^  temptations,  Philothea  are  permitted  bv 
God  against  those  souls  only  whom  he  desire? 
to  elevate  to  the  highest  degree  of  divine  love, 
yet  it  does  not  follow  that  they  shall  afterwards 
attain  it ;  for  it  has  often  happened  that  those 
who  have  been  constant  under  these  assaults 
have,  for  want  of  faithfully  corresponding  with 
the  divine  favor,  been  afterwards  overcome  by 
very  small  temptations.  This  I  tell  you,  that,  if 
you  should  happen  hereafter  to  be  assaulted  by 
great  temptations,  you  may  know  that  God  con- 
fers an  extraordinary  favor  on  you  when  he 
thus  declares  his  will  to  make  you  great  in  his 
sight ;  and  that,  nevertheless,  you  must  be  always 
humble  and  fearful,  not  assuring  yourself  that 
you  shall  be  able  to  overcome  small  temptations, 
after  you  have  prevailed  against  great  ones,  by 
any  other  means  than  a  constant  fidelity  to  his 
divine  Majesty. 

Whatever  temptations,  then,  may  hereafter  be- 
fall you,  or  with  whatever  delectation  they  may 
be  accompanied,  so  long  as  your  will  refuses  hei 


ENCOURAGEMENT   iN   TEMPTATION.  295 

consent,  not  only  to  the  temptation,  but  also  to 
the  delectation,  give  not  yourself  the  least 
trouble,  for  God  is  not  offended.  As,  when  a 
man  is  so  far  £one  in  a  lit  as  to  show  no  sum  of 
life,  they  lay  their  hand  on  his  heart,  and  from 
the  least  palpitation  they  feel  conclude  that  he 
is  alive,  and  that  by  the  application  of  some  re- 
storative he  may  again  recover  his  strength  and 
senses ;  so  it  sometimes  happens  that,  through 
the  violence  of  a  temptation,  our  soul  seems  to 
have  fallen  into  a  lit,  so  as  to  have  no  longer  any 
spiritual  life  or  motion  ;  but,  if  Ave  desire  to  know 
how  it  is  with  her,  let  us  lay  our  hand  upon  our 
heart,  and  consider  whether  our  will  still  retains 
its  spiritual  motion,  that  is  to  say,  whether  it  has 
done  its  duty  in  refusing  to  consent  and  to  yield 
to  the  temptation  and  delectation  ;  for,  so  long  as 
this  motion  of  refusal  remains,  we  may  rest  as- 
sured that  charity,  the  life  of  our  soul,  remains  in 
us,  and  that  Jesus  Christ,  our  Saviour,  although 
concealed,  is  there  present ;  so  that  by  means  of 
the  continued  exercise  of  prayer,  the  sacraments, 
and  a  confidence  in  God,  we  shall  again  return  tc 
a  strong,  sound,  and  healthful  spiritual  life. 


296  A   DEVOUT   LITE. 


CHAPTER   VI. 

HOW    TEMPTATION     AND     DELECTATION     MAY     BECOME    SINFUL 

THE  princess,  of  whom  we  spoke  before,  could 
^  not  prevent  the  dishonorable  proposal  which 
was  made  to  her,  because,  as  was  presupposed,  it 
was  made  against  her  will ;  but  had  she,  on  the 
contrary,  given  it  the  least  encouragement,  or 
betrayed  a  willingness  to  give  her  affection  to 
him  that  courted  her,  doubtless  she  would  then 
have  been  guilty  in  the  sight  of  God,  and,  how- 
ever she  might  dissemble  it,  would  certainly  de- 
serve both  blame  and  punishment.  Thus  it 
sometimes  happens  that  the  temptation  alone 
involves  us  in  sin,  because  we  ourselves  are  the 
cause  of  it.  For  example,  I  know  that  when  I 
play,  I  fall  easilv  into  violent  passions  and  blas- 
phemy, and  that  gaming  serves  me  as  a  tempta- 
tion to  those  sins  ;  I  sin,  therefore,  as  often  as  I 
play,  and  I  am  accountable  for  all  the  temptations 
which  shall  befall  me.  In  like  manner,  if  I  know 
that  certain  conversations  will  expose  me  to  the 
danger  of  falling  into  sin,  and  yet  willingly  ex- 
pose myself  to  them,  I  am  doubtless  guilty  of 
all  the  temptations  I  may  meet  with  on  such 
occasions. 

When  the  delectation  which  proceeds  from  the 
temptation  can  be  avoided,  it  is  always  a  greater 
or  less  sin  to  admit  it,  in  proportion  as  the 
pleasure    we    take,    or   the    consent    we   give    to 


TEMPTATION    WHEN   SINFUL.  297 

it,  is  of  a  longer  or  shorter  duration.  The  young 
princess  before  alluded  to  would  be  highly  b lam- 
able,  if,  after  having  heard  the  filthy  proposal, 
she  should  take  pleasure  in  it,  and  entertain  her 
heart  with  satisfaction  on  so  improper  a  subject : 
for,  although  she  does  not  consent  to  the  real  exe- 
cution of  what  is  proposed  to  her,  she  consents, 
nevertheless,  to  the  spiritual  application  of  her 
heart  to  the  evil,  by  the  pleasure  she  takes 
in  it,  because  it  is  always  criminal  to  apply 
either  the  heart  or  the  body  to  anything  that  is 
immodest ;  but  the  sin  depends  so  much  on  the 
consent  of  the  heart,  that  without  it  even  the  ap- 
plication of  the  body  could  not  be  a  sin. 

Wherefore,  whenever  you  are  tempted  to  any 
sin,  consider  whether  you  have  not  voluntarily 
given  occasion  to  the  temptation ;  for  then  the 
temptation  itself  puts  you  in  a  state  of  sin,  on 
account  of  the  "danger  to  which  you  have  exposed 
yourself;  this  is  to  be  understood  when  you  co^ld 
conveniently  have  avoided  the  occasion,  and  fore- 
saw, or  ought  to  have  foreseen,  the  approach  of 
the  temptation  ;  but,  if  you  have  given  no  occasion 
to  the  temptation,  it  cannot  by  any  means  be  im- 
puted to  you  as  a  sin. 

When  the  delectation  which  follows  tempta- 
tion might  have  been  avoided,  and  yet  has  not, 
there  is  always  some  kind  of  sin,  more  or  less 
considerable,  according  to  the  time  you  have  dwelt 
upon  it,  or  the  pleasure  you  have  taken  in  it.  A 
woman  who  has  given  no  occasion  to  her  being 
courted,  and  yet  takes  pleasure  therein,  is,  never- 
theless, to  be   blamed,  if  the  pleasure  which  she 


!98  A   DEVOUT   LIFE. 


takes  originate  in  no  other  cause  than  the  court 
ship.  But,  for  example,  if  the  gallant  who  sues  foi 
love  should  play  excellently  well  upon  the  lute, 
and  she  should  take  pleasure,  not  in  his  courtship, 
but  in  the  harmony  and  sweetness  of  his  lute,  this 
would  be  no  sin  ;  though  she  ought  not  to  indulge 
this  pleasure  long,  for  fear  that  she  should  pass 
thence  to  a  desire  of  being  courted.  In  like 
manner,  if  any  one  should  propose  to  me  some 
ingenious  stratagem,  to  take  revenge  of  my  enemy, 
and  I  should  neither  delight  in,  nor  consent  to,  the 
proposed  revenge,  but  only  be  pleased  with  the 
subtility  of  the  artful  invention  ;  although  it  would 
be  no  sin,  still  I  ought  not  to  continue  long  amus- 
ing myself  with  this  pleasure,  for  fear  that  by 
degrees  I  might  be  induced  to  take  some  delight 
in  the  revenge  itself. 

We  are  sometimes  surprised  by  certain  symp- 
toms of  pleasure,  which  immediately  follow  the 
temptation,  before  we  are  well  aware  of  it.  This 
at  most  can  only  be  a  light  venial  sin  ;  but  it  be- 
comes greater,  if,  after  we  have  perceived  the  evil 
which  has  befallen  us,  we  stop  some  time,  through 
negligence,  to  determine  whether  we  shall  admit 
or  reject  that  delectation  ;  and  the  sin  becomes 
still  greater,  if,  after  being  sensible  of  the  delec- 
tation, we  dwell  upon  it,  through  downright 
negligence,  without  being  determined  to  reject  it ; 
but  when  we  voluntarily,  and  with  full  delibera- 
tion, resolve  to  consent  to  this  delectation,  this  of 
itself  is  a  great  sin,  if  the  object  in  which  we  take 
delight  be  also  a  great  sin.  It  is  a  great  crime 
oi  a  woman  to  be  willing  to  entertain  dishonest 


REMEDIES    AGAINST    TEMPTATION.  29i*» 

love,  although  she  never  designs  to  yield  hersett 
up  really  to  her  lovers. 


CHAPTER   VII. 

REMEDIES    AGAINST    GREAT   TEMPTATIONS. 

§K|S  soon  as  you  perceive  yourself  tempted, 
^^  follow  the  example  of  children  when  they  see 
a  wolf  or  a  bear  in  the  country  ;  for  they  immedi- 
ately run  into  the  arms  of  their  father  or  mother, 
or  at  least  they  call  out  to  them  for  help  or  as- 
sistance. It  is  the  remedy  which  our  Lord  has 
taught :  "Pray  that  ye  enter  not  into  temptation." 
St.  Matt.  xxvi.  41.  If  you  find  that  the  tempta- 
tion, nevertheless,  still  continues,  or  even  in- 
creases, run  in  spirit  to  embrace  the  holy  cross, 
is  if  you  saw  our  Saviour  Jesus  Christ  crucified 
before  you.  Protest  that  you  never  will  consent 
to  the  temptation,  implore  his  assistance  against 
it,  and  still  refuse  your  consent  as  long  as  the 
temptation  shall  continue. 

But,  in  making  these  protestations  and  refusals 
ot  consent,  look  not  the  temptation  in  the  face, 
but  look  only  on  our  Lord  ;  for  if  you  look  at  the 
temptation,  especially  while  it  is  strong,  it  may 
shake  your  courage.  Divert  }'our  thoughts  to 
some  good  and  pious  reflections,  for,  when  good 
thoughts  occupy  your  heart,  they  will  drive  away 
every  temptation  and  suggestion. 


300  A   PE 


■V 7-ATTT      T  TT7TC 


But  the  sovereign  remedy  against  all  tempta 
tions,  whether  great  or  small,  is  to  lay  open  your 
heart,  and  communicate  its  suggestions,  feelings, 
and  affections  to  your  director ;  for  you  must 
observe,  that  the  first  condition  that  the  enemy  of 
salvation  makes  with  a  soul  which  he  desires  to 
seduce  is  to  keep  silence  ;  as  those  who  intend  to 
seduce  maids,  or  married  women,  at  the  very  first 
forbid  them  to  communicate  their  proposals  to 
their  parents  or  husbands  ;  whereas  God,  on  the 
other  hand,  by  his  inspirations,  requires  that  we 
should  make  them  known  to  our  superiors  and 
directors. 

If,  after  all  this,  the  temptation  should  still 
continue  to  harass  and  persecute  us,  we  have 
nothing  to  do  on  our  part  but  to  continue  as 
resolute  in  our  protestations  never  to  consent  to 
it ;  for  as  maids  can  never  be  married  as  long  as 
they  answer  no,  so  the  soul,  no  matter  how  long 
the  temptation  may  last,  can  never  sin  as  long  as 
she  says  no. 

Never  dispute  with  your  enemy,  nor  make  him 
any  reply  but  that  with  which  our  Saviour  con- 
founded him  :  "  Begone,  Satan,  for  it  is  written 
the  Lord  thy  God  shalt  thou  adore,  and  him  only 
shalt  thou  serve."  For  as  a  chaste  wife  should 
never  answer  the  wicked  wretch  that  makes  her 
a  dishonorable  proposal,  but  quit  him  abruptly, 
and  at  the  same  instant  turn  her  heart  towards  her 
husband,  and  renew  the  promise  of  fidelity  which 
she  has  made  to  him;  so  the  devout  soul,  that 
sees  herself  assaulted  by  temptation,  ought  by  no 
means  to  lose  time  in  disputing,  but  with  ail  sim- 


HOW   TO    RESIST    SMALL    TEMPTATIONS.        301 

plicity  turn  herself  towards  Jesus  Christ  her 
Spouse,  and  renew  her  protestation  of  fidelity  to 
him,  and  her  resolution  to  remain  solely  and  en- 
tirely his  forever. 


>XXc 


CHAPTER     VIII. 

THAT     WE     MUST     RESIST     SMALL    TEMPTATIONS. 

IJR^LTHOUGH  we  must  oppose  great  tempta- 
affk  tions  with  an  invincible  courage,  and  the 
victory  we  gain  over  them  is  extremely  advan- 
tageous, it  may  happen,  nevertheless,  that  we 
may  profit  more  in  resisting  small  ones,  for  as 
great  temptations  exceed  in  quality,  so  small 
ones  exceed  in  quantity ;  wherefore  the  victory 
over  them  may  be  comparable  to  that  which  is 
gained  over  the  greatest.  Wolves  and  bears  are 
certainly  more  dangerous  than  rlies  ;  yet  the  for- 
mer neither  give  us  so  much  trouble,  nor  exercise 
our  patience  so  much,  as  the  latter.  It  is  easy  to 
abstain  from  murder,  but  it  is  extremely  difficult 
to  restrain  all  the  little  sallies  of  passion,  the 
occasions  of  which  present  themselves  every  mo- 
ment. It  is  very  easy  for  a  man  or  a  woman  to 
refrain  from  adultery,  but  it  is  not  as  easy  to 
refrain  from  glances  of  the  eyes,  from  giving  or 
receiving  marks  of  love,  or  from  uttering  or  lis- 
tening  to  flattery.  It  is  easy  not  to  admit  a  rival 
with  the  husband  or  wife,  as  to  the  body,  but 
viot  as   to   the  heart ;    it    is  easy  to  refrain  froiv 


302  A    DEVOUT    LIFE. 

defiling  the  marriage  bed,  but  it  is  difficult  to 
retrain  from  everything  that  may  be  prejudicial 
to  conjugal  affection  ;  it  is  easy  not  to  steal  other 
men's  goods,  but  difficult  not  to  covet  them ;  it 
is  easy  not  to  bear  false  witness  in  judgment, 
but  difficult  to  observe  truth  strictly  on  every 
occasion  ;  it  is  easy  to  refrain  from  drunkenness, 
but  difficult  to  observe  perfect  sobriety ;  it  is  easy 
to  refrain  from  wishing  another  man's  death,  but 
difficult  to  refrain  from  desiring  what  may  be 
inconvenient  to  him ;  it  is  easy  to  abstain  from 
defaming  him,  but  it  is  sometimes  difficult  to  re- 
frain from  despising  him.  In  a  word,  these  small 
temptations  of  anger,  suspicion,  jealousy,  envy, 
fond  love,  levity,  vanity,  insincerity,  affectation, 
craftiness,  and  impure  thoughts,  are  continually 
assaulting  even  those  who  are  the  most  devoui 
and  resolute.  We  must,  therefore,  diligently 
prepare  ourselves,  my  dear  Philothea,  for  this 
warfare  ;  and  rest  assured,  that  for  as  many  vic- 
tories as  Ave  shall  gain  over  these  trifling  ene- 
mies,  so  many  gems  shall  be  added  to  the  crown 
of  glory  which  God  is  preparing  for  us  in  heaven. 
Wherefore  I  say,  that  being  ever  ready  to  fight 
courageously  against  great  temptations,  we  must 
in  the  meantime  diligently  defend  ourselves  against 
those  that  seem  small  and  inconsiderable . 


HOW   TO   RESIST   SMALL    TEMPTATIONS.        303 

CHAPTER    IX. 

WHAT     REMEDIES      WE     ARE     TO     APPLY     TO      SMALL     TEMPTATIONS. 

SR^OW  as  to  these  smaller  temptations  of  vanity, 
^^  suspicion,  impatience,  jealousy,  envy,  fond 
love,  and  such  like  trash,  which,  like  flies  and 
gnats,  continually  hover  about  us,  and  some- 
times sting  us  on  the  legs,  the  hands,  or  the 
face;  as  it  is  impossible  to  be  altogether  freed 
from  them,  the  best  defence  that  we  can  make  is 
not  to  give  ourselves  much  trouble  about  them ; 
for  although  they  may  tease  us,  yet  they  can  never 
hurt  us,  so  long  as  we  continue  firmly  resolved  to 
dedicate  ourselves  in  earnest  to  the  service  of  God. 
Despise,  then,  these  petty  assaults,  without  so 
much  as  thinking  of  what  they  suggest.  Let 
them  buzz  and  hover  here  and  there  around 
you ;  pay  no  more  attention  to  them  than  you 
would  to  flies  ;  but  when  they  offer  to  sting  you, 
and  you  perceive  them  in  the  least  to  light  upon 
your  heart,  content  yourself  with  quietly  remov- 
ing them,  not  by  contending  or  disputing  with 
them,  but  by  performing  some  actions  of  a  con- 
trary nature  to  the  temptation,  especially  acts 
of  the  love  of  God.  But  you  must  not  persevere, 
Philothea,  in  opposing  to  the  temptation  the 
act  of  the  contrary  virtue,  for  this  would  be  to 
dispute  with  it ;  but,  after  having  performed  a 
simple  act  of  the  contrary  virtue,  if  you  have 
had  leisure  to  observe  the  quality  of  the  tempta- 


304  A    DEVOUT    LIFE. 

tion,  turn  your  heart  gently  towards  Jesus  Christ 
crucified,  and  by  an  act  of  love  kiss  his  sacred 
feet.  This  is  the  best  means  to  overcome  the 
enemy,  as  well  in  small  as  in  great  temptations  ; 
for  as  the  love  of  God  contains  within  itself  tho 
perfection  of  all  the  virtues,  and  is  even  more  ex- 
cellent than  the  virtues  themselves,  so  it  is  also 
the  sovereign  antidote  against  every  kind  of  vice ; 
and,  by  accustoming  your  mind  on  these  occasions 
to  have  recourse  to  this  remedy,  you  need  not 
even  examine  by  what  kind  of  temptation  it  is 
troubled.  Moreover,  this  grand  remedy  is  so 
terrible  to  the  enemy  of  onr  souls,  that  as  soon  as 
he  perceives  that  his  temptation  incites  us  to  form 
acts  of  divine  love  he  ceases  to  tempt  us.  Let 
these  general  principles  suffice  with  respect  to 
small  and  ordinary  temptations ;  he  who  would 
wish  to  contend  with  them  in  particular  would 
give  himself  much  trouble  to  little  or  no  purpose. 


CHAPTER    X. 

HOW     TO     FORTIFY      OUR     HEARTS     AGAINST     TEMPTATIONS. 

1f|50NSIDER  from  time  to  time  what  passions  are 
^^  most  predominant  in  your  soul ;  and,  having 
discovered  them,  adopt  such  a  method  of  think- 
ing, speaking,  and  acting,  as  may  contradict  them. 
If,  for  example,  you  find  yourself  inclined  to 
vanity,    think    often    on    the    miseries    of   human 


FORTITUDE    IN    TEMPTATIONS.  305 

life ;  think  of  the  inquietude  which  these  vani- 
ties will  raise  in  your  conscience  at  the  day  of 
your  death ;  how  unworthy  they  are  of  a  gener- 
ous heart,  and  that  they  are  nothing  but  empty 
toys,  fit  only  for  the  amusement  of  children. 
Speak  often  against  vanity,  and,  whatever  re- 
pugnance you  may  feel,  cease  not  to  cry  it  down, 
for  by  this  means  you  will  engage  yourself,  even 
in  honor,  to  the  opposite  side ;  for  by  declaim- 
ing against  a  tiling  we  bring  ourselves  to  hate 
it,  though  at  first  we  might  have  had  an  aftec- 
Hon  for  it.  Exercise  works  of  abjection  and  hu- 
mility as  much  as  possible,  though  with  ever  so 
great  a  reluctance  ;  since  by  this  means  you  ac- 
custom yourself  to  humility,  and  weaken  your 
vanity  ;  so  that,  when  the  temptation  comes,  you 
will  have  less  inclination  to  consent  to  it,  and 
more  strength  to  resist  it. 

If  you  are  inclined  to  covetousness,  think  fre- 
quently on  the  folly  of  a  sin  which  makes  us 
slaves  to  that  which  was  only  made  to  serve  us, 
and  that  at  death  we  must  part  with  all,  and  leave 
it  in  the  hands  of  those  who  perhaps  may  squander 
it  away,  or  to  whom  it  may  be  a  cause  of  damna- 
tion. Speak  loud  against  avarice,  and  in  praise 
of  an  utter  contempt  of  the  world.  Force  your- 
self to  give  frequent  alms,  and  neglect  to  improve 
some  opportunities  of  gain.  Should  you  be  in- 
clined to  give  or  receive  fond  love,  often  think 
how  very  dangerous  this  kind  of  amusement  is,  as 
well  to  yourself  as  others  ;  how  unworthy  a  thing 
it  is,  to  employ  in  an  idle  pastime  the  noblest 
affection  of  our  soul,  and  how  worthy  of  censure 


<306  A    DEVOUT    LITE. 

is  so  extreme  a  levity  of  mind.  Speak  often  in 
praise  of  purity  and  simplicity  of  heart,  and  let 
your  actions,  to  the  utmost  of  your  power,  be  ever 
conformable  to  your  words,  by  avoiding  levities 
and  fond  liberties.  In  short,  in  time  of  peace, 
that  is,  when  temptations  to  the  sin  to  which  you 
are  most  inclined  do  not  molest  you,  make  several 
acts  of  the  contrary  virtue  ;  and,  if  occasions  of 
practising  it  do  not  present  themselves,  endeavor 
to  seek  them ;  for  by  this  means  you  will 
strengthen  your  heart  against  future  tempta- 
tions. 


CHAPTER   XI. 

OF     INQUIETUDE. 

UJ|S  inquietude  is  not  only  a  temptation,  but 
™fc  the  source  of  many  temptations,  it  is  there- 
fore necessary  that  I  should  say  something  con- 
cerning it.  Inquietude,  or  sadness,  then,  is  nothing 
else  but  that  grief  of  mind  which  we  conceive  for 
some  evil  which  we  experience  against  our  will, 
whether  it  be  exterior,  as  poverty,  sickness,  con- 
tempt;  or  interior,  as  ignorance,  avidity,  repugn 
nance,  and  temptation.  "When  the  soul,  then, 
perceives  that  some  evil  has  befallen  her,  she 
becomes  sad,  is  displeased,  and  extremely  anxious 
to  rid  herself  of  it :  and  thus  far  she  is  right,  for 
every  one  naturally  desires  to  embrace  good,  and 
fly  from  that  which  he  apprehends  to  be  evil.     If 


OF   INQUIETUDE.  307 

the  soul,  for  the  love  of  God,  wishes  to  be  freed 
from  her  evil,  she  will  seek  the  means  of  her 
deliverance  with  patience,  meekness,  humility,  and 
tranquillity,  expecting  it  more  from  the  providence 
of  God  than  from  her  own  industry  or  diligence. 
But  if  she  seeks  her  deliverance,  from  a  motive  of 
self-love,  then  will  she  fatigue  herself  in  quest  of 
these  means,  as  if  the  success  depended  more  on 
herself  than  on  God  :  I  do  not  say  that  she  thinks 
so,  but  that  she  acts  as  if  she  thought  so.  Now, 
if  she  succeeds  not  immediately  according  to  her 
wishes,  she  falls  into  inquietude,  which,  instead 
of  removing,  aggravates  the  evil,  and  involves  her 
in  such  anguish  and  distress,  with  so  great  loss  of 
courage  and  strength,  that  she  imagines  her  evil 
incurable.  Thus,  then,  sadness,  which  in  the 
beginning  is  just,  produces  inquietude,  and  inquie- 
tude produces  an  increase  of  sadness,  which  is 
extremely  dangerous. 

Inquietude  is  the  greatest  evil  that  can  befall 
the  soul,  sin  only  excepted.  For,  as  the  seditious 
and  intestine  commotions  of  any  commonwealth 
prevent  it  from  being  able  to  resist  a  foreign  in- 
vasion, so  our  heart,  being  troubled  within  itself, 
loses  the  strength  necessary  to  maintain  the  virtue 
it  had  acquired,  and  the  means  to  resist  the  temp- 
tations of  the  enemy,  who  then  uses  his  utmost 
efforts  to  fish,  as  it  is  said,  in  troubled  waters. 

Inquietude  proceeds  from  an  inordinate  desire 
of  being  delivered  from  the  evil  which  we  feel,  01 
of  acquiring  the  good  which  we  desire  :  and  yet 
there  is  nothing  which  tends  more  to  increase  evil, 
and  to  prevent  the  enjoyment  of  good,  than  an  un- 


308  A   DEVOUT   LIFE. 

quiet  mind.  Birds  remain  prisoners  in  the  nets, 
because,  when  they  find  themselves  caught,  they 
eagerly  flutter  about  to  extricate  themselves,  and 
by  that  means  entangle  themselves  the  more. 
Whenever:,  then,  you  are  pressed  with  a  desire  to 
<&e  freed  from  some  evil,  or  to  obtain  some  good, 
be  care  frit  both  to  settle  your  mind  in  repose  and 
tranquillity,  and  to  compose  your  judgment  and 
will  ;  and 'then  gently  procure  the  accomplishment 
of  your  desire,  taking  in  regular  order  the  means 
which  may  be  most  convenient ;  when  I  say  gently, 
I  do  not  mean  negligently,  but  without  hurry, 
trouble,  or  inquietude  ;  otherwise,  instead  of  ob- 
taining the  effect  of  your  desire,  you  will  mar  all, 
and  embarrass  yourself  the  more. 

"  My  soul  is  continually  in  my  hands,  O  Lord, 
and  I  have  not  forgotten  thy  law,"  said  David.  Ps. 
cxviii.  109.  Examine  frequently  in  the  day,  or 
at  least  in  the  morning  and  evening,  whether  you 
have  your  soul  in  your  hands,  or  whether  some 
passion  or  inquietude  has  not  robbed  you  of  it. 
Consider  whether  you  have  your  heart  at  com- 
mand, or  whether  it  has  not  escaped  out  of  your 
hands,  to  engage  itself  to  some  disorderly  atfec- 
tion  of  love,  hatred,  envy,  covetousness,  fear,  un- 
easiness, or  joy.  If  it  should  be  gone  astray,  seek 
after  it  before  you  do  anything  else,  and  bring  it 
back  quietly  to  the  presence  of  God,  subjecting 
all  your  affections  and  desires  to  the  obedience 
and  directions  of  his  divine  will.  For  as  the}' 
who  are  afraid  of  losing  anything  which  is  precious 
hold  it  fast  in  their  hands  ;  so,  in  imitation  of  this 
srreat  king,  we  should  always  say,  "  O  my  God  !  my 


OF    INQUIETUDE.  309 

3011I  is  in  danger,  and  therefore  I  carry  it  always 
in  my  hands  ;  and  in  this  manner  I  have  not  for- 
gotten thy  holy  law." 

Permit  not  your  desires,  how  trivial  soever  they 
may  be,  to  disquiet  you,  lest  afterwards  those  that 
are  of  greater  importance  should  find  your  heart 
involved  in  trouble  and  disorder.  When  you 
perceive  that  inquietude  begins  to  affect  your  mind 
recommend  yourself  to  God.  and  resolve  to  do 
nothing  until  it  is  restored  to  tranquillity,  unless 
it  should  be  something  that  cannot  be  deferred  ;  in 
that  case,  moderating  the  current  of  your  desires 
as  much  as  possible,  perform  the  action,  not 
according  to  your  desire  but  your  reason. 

If  you  can  disclose  the  cause  of  your  disquietude 
to  your  spiritual  director,  or  at  least  to  some 
faithful  and  devout  friend,  be  assured  that  you 
will  presently  find  ease  ;  for  communicating  the 
grief  of  the  heart  produces  the  same  effect  on  the 
soul  as  bleeding  does  in  the  body  of  him  that  is  in 
a  continual  fever ;  it  is  the  remedy  of  remedies, 
xlccordinolv  the  holy  k'ms:  St.  Lewis  o^ave  this 
counsel  to  his  son:  "If  thou  hast  any  uneasiness 
in  thy  heart,  tell  it  immediately  to  thy  confessor, 
or  to  some  good  person,  and  then  thou  shalt  be 
enabled  to  bear  thy  evil  very  easily,  by  the  com- 
fort he  will  give  thee." 


310  A    DEVOUT    LIFE. 

CHAPTER  XII 

OF     SADNESS. 

YJTHE  sadness  that  is  according  to  God,"  says  St. 
<Mp  Paul,  "worketh  penance  steadfast  unto  salva- 
tion," 2  Cor.  vii.  ;  "but  the  sadness  of  the  world 
worketh  death."  Sadness,  then,  may  be  good  or 
evil,  according  to  its  different  effects.  It  is  true  it 
produces  more  evil  effects  than  good,  for  it  has  only 
two  that  are  good,  compassion  and  repentance  ;  but 
it  haa  six  that  are  evil,  viz.,  anxiety,  sloth, 
indignation,  jealousy,  envy,  and  impatience,  which 
caused  the  wise  man  to  say,  "sadness  kills  many, 
and  there  is  no  profit  in  it,"  Ecclus.  xxx.  25: 
because,  for  two  good  streams  which  flow  from 
the  source  of  sadness,  there  are  six  very  evil. 

The  enemy  makes  use  of  sadness  and  temptation 
against  the  just ;  for,  as  he  endeavors  to  make  the 
wicked  to  rejoice  in  their  sins,  so  he  strives  to 
make  the  good  grieve  in  their  good  works  ;  and  as 
he  cannot  procure  the  commission  of  evils  but  by 
making  it  appear  agreeable,  so  he  cannot  divert  us 
from  good  but  by  making  it  appear  disagreeable. 
The  prince  of  darkness  is  pleased  with  sadness  and 
melancholy,  because  he  is  and  will  be  sad  and 
melancholy  to  all  eternity  ;  therefore  he  desires 
that  every  one  should  be  like  himself. 

The  sadness  which  is  evil  troubles  and  per- 
plexes the  soul,  excites  inordinate  fears,  creates  a 
disgust  for  prayer,  stupefies  and  oppresses  the  brain, 


OF    SADNESS.  311 

deprives  the  mind  of  counsel,  resolution,  judgment, 
and  courage,  and  destroys  her  strength.  In  a 
word,  it  is  like  a  severe  winter,  which  demolishes 
all  the  beauty  of  the  country,  and  devours  every 
living  creature  ;  for  it  takes  away  all  sweetness  from 
the  soul,  and  renders  her  disabled  in  all  her 
faculties.  If  you  should  at  any  time  be  seized 
with  the  evil  of  sadness,  Philothea,  apply  the 
following  remedies. 

"Is  any  one  sad,"  says  St.  James  v.  13,  "let 
him  pray."  Prayer  is  a  sovereign  remedy,  for  it 
lifts  up  the  soul  to  God,  our  only  joy  and  conso- 
lation. But,  in  praying,  let  your  words  and 
affections,  whether  interior  or  exterior,  always 
tend  to  a  liyely  confidence  in  the  divine  goodness, 
such  as,  "O  God  of  mercy  !  O  infinite  goodness  !  O 
my  sweet  Saviour  !  O  God  of  my  heart,  my  joy  and 
my  hope  !  O  my  divine*  Spouse,  the  well-beloved 
of  my  soul !  "  etc- 

Oppose  vigorously  the  least  inclination  to  sad- 
ness, and,  although  it  may  seem  that  all  your 
actions  are  at  that  time  performed  with  tepidity 
and  sloth,  you  must,  nevertheless,  persevere ;  for 
the  enemy,  who  seeks  by  sadness  to  make  us  weary 
of  good  works,  seeing  that  we  cease  not  on  that 
account  to  perform  them,  andthst,  being  performed 
in  spite  of  his  opposition,  they  become  more 
meritorious,  will  cease  to  trouble  us  any  longer. 

Sing  spiritual  canticles,  for  the  devil  by  this 
means  has  often  desisted  from  his  operations : 
witness  the  evil  spirit  with  which  Saul  was  afflicted, 
whose  violence  was  repressed  by  such  music.  It 
is  also  necessarily  serviceable  to  emplov  ourselves 


J 12  A    DEVOUT    LIFE. 

in  exterior  works,  and  to  vary  them  as  much  as 
possible,  in  order  to  divert  the  soul  from  the 
melancholy  object,  and  to  purify  and  warm  the 
spirits,  sadness  being  a  passion  of  a  cold  and  dry 
complexion. 

Perform  external  actions  of  fervor,  although 
you  may  perform  them  without  the  least  relish ; 
such  as  embracing  the  crucifix,  clasping  it  to  your 
breast,  kissing  the  feet  and  the  hands,  lifting  up 
your  eyes  and  your  hands  to  heaven,  raising  your 
voice  to  God  by  words  of  love  and  confidence  like 
these:  "  My  beloved  is  mine,  and  I  am  his.  My 
beloved  is  to  me  a  posy  of  myrrh,  he  shall  dwell 
between  my  breasts.  My  eyes  have  fainted  after 
thee,  O  my  God  !  "  Say  also  :  "  When  wilt  thou 
comfort  me?  O  Jesus,  be  thou  a  Jesus  to  me! 
Live,  sweet  Jesus,  and  my  soul  shall  live  !  Who 
shall  ever  separate  me  from  the  love  of  God  ?  "  etc. 

The  moderate  use  of  the  discipline  is  also  good 
against  sadness,  because  this  voluntary  exterior 
affliction  begets  interior  consolation,  and  the  soul, 
feeling  pain  without,  diverts  herself  from  the  pains 
which  are  within.  But  frequently  the  holy  com- 
munion is  the  best  remedy,  because  this  heavenly 
bread  strengthens  the  heart,  and  rejoices  the 
spirit. 

Disclose  to  your  confessor,  with  humility  and 
sincerity,  all  the  feelings,  affections,  and  sug- 
gestions which  proceed  from  your  sadness.  Seek 
the  conversation  of  spiritual  persons,  and  frequent 
their  company  as  much  as  you  can.  In  a  word, 
resign  yourself  into  the  hands  of  God,  preparing 
yourself  to  suffer  this  troublesome  sadness    with 


OF   SENSIBLE   CONSOLATIONS.  313' 

patience,  as  a  just  punishment  of  jour  vain  joys; 
and  doubt  not  but  that  God,  after  he  has  tried 
you,  will  deliver  you  from  this  evil. 


>>k< 


CHAPTER   XIII. 

OF    SPIRITUAL    AND    SENSIBLE    CONSOLATIONS,    AND    HOW    WE    MUSI 
BEHAVE   OURSELVES  IN    THEM. 

W^QD  continues  the  existence  of  this  great 
*«*  world  in  a  perpetual  vicissitude,  by  which  the 
day  is  always  succeeded  by  the  night,  the  spring 
by  the  summer,  the  summer  by  the  autumn,  the 
autumn  by  the  winter,  and  the  winter  again  by 
the  spring.  One  day  seldom  perfectly  resembles 
another:  some  are  cloudy,  some  rainy,  some 
dry;  others  windy, — a  variety  which  adds  con- 
siderably to  the  beauty  of  the  universe.  It  is  the 
same  with  man,  who,  according  to  the  saying 
of  the  ancients,  is  an  epitome  of  the  universe,  or 
another  little  world  ;  for  he  never  remains  long 
in  the  same  state  ;  his  life  flows  away  upon  the 
earth,  like  the  waters,  floating  and  undulating  in 
a  perpetual  diversity  of  motion,  which  some- 
times lift  him  up  with  hope,  and  sometimes 
bring  him  down  with  fear ;  sometimes  carry  him 
to  the  right  hand  by  consolation,  sometimes  to 
the  left  by  affliction  ;  and  not  one  of  his  days, 
no,  not  even  one  of  his  hours,  is  in  every  respect 
like  another. 


314  A   DEVOUT   LIFE. 

Now,  it  is  necessary  that  we  should  endeavo? 
to  preserve  an  inviolable  equality  of  hearl 
amidst  so  great  an  inequality  of  occurrences  •, 
and  that,  although  all  things  turn  and  change 
around  us,  we  should  remain  constantly  immov- 
able ;  ever  looking  and  aspiring  towards  God. 
No  matter  what  course  the  ship  may  take  ;  no 
matter  whether  it  sails  towards  the  east,  west, 
north,  or  south ;  no  matter  by  what  wind  it  may 
be  driven,  — never  will  the  needle  of  the  compass 
point  in  any  other  direction  than  towards  the 
fair  polar  star.  Let  everything  be  in  confusion, 
not  only  around  us,  but  even  within  us  ;  let  our 
soul  be  overwhelmed  with  sorrow  or  joy  ;  with 
sweetness  or  bitterness  ;  with  peace  or  trouble  ; 
with  light  or  darkness ;  with  temptation  or  re- 
pose ;  with  pleasure  or  disgust ;  with  dryness  or 
tenderness;  whether  it  be  scorched  by  the  sun 
or  refreshed  by  the  dew  ;  yet  the  point  of  our 
heart,  our  spirit  and  our  superior  will,  which  is 
our  compass,  must  incessantly  tend  towards  the 
love  of  God,  its  Creator,  its  Saviour,  in  a  word, 
its  only  sovereign  good.  fr  Whether  we  live,"  says 
the  Apostle,  "we  live  unto  the  Lord,  or  whether 
we  die,  we  die  unto  the  Lord.''  And  "  Who  shall 
separate  us  from  the  love  of  Christ  ?  "  No,  nothing 
shall  separate  us  from  this  love  ;  neither  tribula- 
tion, nor  anguish,  nor  death,  nor  life,  nor  present 
^rief,  nor  the  fear  of  future  accidents,  nor  the 
artifices  of  evil  spirits,  nor  the  height  of  consola- 
tions, nor  the  depth  of  afflict  ions,  nor  tenderness^ 
nor  dryness,  ought  ever  to  separate  us  from  thi? 
holy  charity  which  is  founded  in  Jesus  Christ, 


OF    SENSIBLE    CONSOLATIONS.  315 

This  first  absolute  resolution,  never  to  forsake 
God,  nor  to  abandon  his  divine  love,  serves  as  a 
counterpoise  to  our  souls,  to  keep  them  in  a  holy 
equilibrium,  amidst  the  inequality  of  the  several 
motions  attached  to  the  condition  of  this  life  ;  foi 
as  little  bees,  surprised  by  a  storm  in  the  fields, 
embrace  small  stones,  that  they  may  be  able  to 
balance  themselves  m  the  air,  and  not  be  sc? 
easily  carried  away  by  the  wind ;  so  our  soul, 
having  by  resolution  strongly  embraced  the  pre- 
cious love  of  God,  continues  constant  in  the  midst 
of  the  inconstancy  and  vicissitude  of  consolations 
and  afflictions,  whether  spiritual  or  temporal,  exte- 
rior or  interior.  But,  besides  this  general  doctrine, 
we  have  need  of  some  particular  instructions. 

1.  I  say,  then-  that  devotion  does  not  always 
consist  in  that  sweetnese,  delight,  consolation, 
or  sensible  tenderness  of  heart,  which  moves  us 
to  tears,  and  causes  us  to  find  satisfaction  ir 
some  spiritual  exercises.  No,  dear  Philothea ; 
for  there  are  many  souls  who  expedience  these 
tendernesses  and  consolations,  and  whos  never- 
theless, are  very  vicious,  and  consequently  have 
not  a  true  love  of  God,  much  less  true  devotion. 
Saul,  pursuing  David,  who  was  fleeing  before 
him  in  the  wilderness  of  Engaddi,  entered  alone 
into  a  cavern,  in  which  David  and  his  people  lay 
concealed.  David,  who  on  this  occasion  had 
many  opportunities  of  killing  him,  spared  his 
life,  and  would  not  even  put  him  in  bodily  fear; 
but,  having  suffered  him  to  go  out  at  his  pleasure, 
called  after  him  to  prove  to  him  his  innocence^ 
and   to  convince   him   that   he    had   been   at    his 


316  A   DEVOUT   LIFE. 

mercy.  Now,  upon  this  occasion,  what  did  not 
Saul  do,  to  show  that  his  rage  against  David  was 
appeased?  He  called  him  his  child,  he  wept 
aloud,  he  praised  him,  he  acknowledged  his  good- 
ness, he  prayed  to  God  for  him,  he  foretold 
his  future  greatness,  and  he  recommended  to 
him  his  posterity.  What  greater  display  could 
he  make  of  sweetness  and  tenderness  of  heart? 
Nevertheless  his  heart  was  not  changed ;  neither 
did  he  cease  to  persecute  David  as  cruelly  as 
before.  In  like  manner  there  are  some  persons, 
who,  considering  the  goodness  of  God,  and  the 
passion  of  our  Saviour,  are  tenderly  affected. 
They  sigh,  weep,  pray,  and  give  thanks,  in  so 
feeling  a  manner  that  we  imagine  that  they  have 
acquired  an  extraordinary  degree  of  devotion ; 
but,  when  the  moment  of  trial  arrives,  we  see, 
that  as  the  passing  showers  of  a  hot  summer, 
which  fall  in  large  drops  on  the  earth,  but  do  not 
sink  into  it,  serve  for  nothing  but  to  produce 
mushrooms,  so  these  tender  tears,  falling  on  a 
vicious  heart,  and  not  penetrating  it,  are  altogether 
unprofitable  ;  for,  notwithstanding  all  this  apparent 
devotion,  these  tender  souls  will  not  part  with  a 
farthing  of  the  ill-gotten  riches  they  possess ; 
nor  renounce  one  of  their  perverse  affections  ;  nor 
suifer  the  least  temporal  inconvenience  for  the 
service  of  our  Saviour,  over  whose  sufferings  they 
have  just  been  weeping ;  so  that  the  good  affec- 
tions which  they  had  were  no  better  than  spiritual 
mushrooms,  and  their  devotion  a  mere  delusion 
of  the  enemy,  who  amuses  souls  with  these  false 
consolations,  to  make  them  rest  contented,  lest  tbev 


OF    SENSIBLE    CONSOLATIONS.  317 

should  search  any  farther  after  the  true  and  solid 
devotion,  which  consists  in  a  constant,  resolute, 
prompt,  and  active  will  to  reduce  to  practice  what- 
ever we  know  to  be  pleasing  to  God.  A  child  will 
weep  tenderly  when  he  sees  his  mother  hied  with  a 
lancet ;  but  if  his  mother,  for  whom  he  is  wTeeping, 
would  at  the  same  time  demand  the  apple  or  the 
sugar-plums  which  he  had  in  his  hand,  he  would 
by  no  means  part  with  them ;  such  is  the  nature 
of  our  tender  devotion,  when,  contemplating  the 
stroke  of  the  lancet  which  pierced  the  heart  of 
Jesus  Christ  crucified,  we  weep  bitterly.  Alas, 
Philothea  !  it  is  well  to  lament  the  painful  death 
and  passion  of  our  Blessed  Redeemer ;  but  why, 
then,  do  we  not  give  him  the  apple  which  we  have 
in  our  hands,  for  which  he  so  earnestly  asks?  why 
do  we  not  give  him  our  heart,  the  only  token  of 
love  which  our  dear  Saviour  requires  of  us  ?  why 
do  we  not  resign  to  him  so  many  petty  affections, 
delights,  and  complacencies,  which  he  wants  to 
pluck  out  of  our  hands  but  cannot,  because  we 
feel  more  affection  for  these  trifles  than  his  heaAr- 
enly  grace?  Ah,  Philothea  !  these  are  the  friend- 
ships of  little  children ;  tender,  indeed,  but  weak, 
capricious,  and  of  no  effect.  Devotion,  then, 
consists  not  in  these  sensible  affections,  which 
sometimes  proceed  from  a  soft  nature,  susceptible 
of  any  impression  we  may  wish  to  give  it ;  some- 
times from  the  enemy,  who,  to  amuse  us,  stirs  up 
our  imagination  to  conceive  these  effects. 

2.  Yet  these  tender  and  delightful  affections  are 
sometimes  good  and  profitable,  for  they  excite  the 
affections  of  the  soul,  strengthen  the  spirit,  and  add 


818  A    DEVOUT    LIFE. 

to  the  promptitude  of  devotion  a  holy  cheerfulness, 
which  makes  our  actions  lovely  and  agreeable  even 
in  the  exterior.  This  relish  which  we  find  in  the 
things  of  God  is  that  which  made  David  exclaim  : 
"  O  Lord,  how  sweet  are  thy  words  to  my  palate  ! 
more  than  honey  to  my  mouth."  Doubtless  the 
least  consolation  of  devotion  that  we  receive  is  in 
every  respect  preferable  to  the  most  agreeable 
recreations  of  the  world.  The  breasts  of  the  heav- 
enly Spouse  are  sweeter  to  the  soul  than  the  wine 
of  the  most  delicious  pleasures  on  earth.  He  that 
has  once  tasted  this  sweetness  esteems  all  other 
consolations  no  better  than  gall  and  wormwood. 
There  is  a  certain  herb,  the  taste  of  which  is  said 
to  impart  such  sweetness  as  to  prevent  hunger  and 
thirst ;  so  they  to  whom  God  has  given  the  heav- 
enly manna  can  neither  desire  nor  relish  the  con- 
solations of  the  world,  so  far  at  least  as  to  fix  their 
affections  on  them ;  they  are  little  foretastes  of 
those  immortal  delights  which  God  has  in  reserve 
for  the  souls  that  seek  him  ;  they  are  little  delica- 
cies which  he  gives  to  his  children  to  allure  them ; 
they  are  the  cordials  with  which  he  strengthens 
them,  and  they  are  also  sometimes  the  earnest  of 
eternal  felicity.  It  is  said  that  Alexander  the 
Great,  sailing  on  the  ocean,  discovered  Arabia 
Felix,  by  perceiving  the  fragrant  odors  which  the 
wind  bore  thence,  and  thereupon  encouraged  both 
himself  and  his  companions  ;  so  we  oftentimes  re- 
ceive these  sweet  consolations  in  this  sea  of  our 
mortal  life,  which  doubtless  must  give  us  a  certain 
foretaste  of  the  delights  of  that  heavenly  country 
to  which  we  tend  and  asuire. 


OF    SENSIBLE    CONSOLATIONS.  319 

3.  But  you  will  perhaps  say,  since  there  are 
sensible  consolations  which  are  good,  because  they 
come  from  God  ;  and  others  unprofitable,  danger- 
ous, and  even  pernicious,  that  proceed  either  from 
nature,  or  from  the  enemy,  — -  how  shall  I  be  able  to 
distinguish  the  one  from  the  other,  or  know  those 
that  are  evil  or  unprofitable,  from  those  that  are 
good?  It  is  a  general  doctrine,  dear  Philothea, 
with  regard  to  the  affections  and  passions  of  our 
souls,  that  we  must  know  them  by  their  fruits. 
Our  hearts  are  the  trees,  the  affections  and  passions 
are  the  branches,  and  their  words  and  actions  are 
the  fruit.  That  heart  is  good  which  has  good 
affections,  and  those  affections  and  passions  are 
good  which  produce  in  us  good  effects  and  hoh> 
actions.  If  this  sweetness,  tenderness,  and  con- 
solation make  us  more  humble,  patient,  tractable, 
charitable,  and  compassionate  towards  our  neigh- 
bor ;  more  fervent  in  mortifying  our  concupis- 
cences and  evil  inclinations ;  more  constant  in 
our  exercises  ;  more  pliant  and  submissive  to  those 
\vhom  we  ought  to  obey  ;  more  sincere  and  upright 
in  our  lives, —  then,  doubtless,  Plr'lothea,  they  pro- 
ceed from  God.  But  if  these  consolations  have 
no  sweetness  but  for  ourselves  ;  if  they  make  us 
curious,  harsh,  quarrelsome,  impatient,  obstinate, 
haughty,  presumptuous,  and  rigorous  towards  our 
neighbor,  when  we  already  imagine  ourselves  to 
be  saints,  and  disdain  to  be  any  longer  subject  to 
direction  or  correction,  they  are  then,  beyond  all 
doubt,  false  and  pernicious  ;  for  a  good  tree  cannot 
Hring  forth  bad  fruit. 

4.  Whenever  we  experience  these  consolations 


320  A    DEVOUT    LIFE. 

we  must  humble  ourselves  exceedingly  before  God, 
and  beware  of  saying,  u  Oh,  how  good  am  I ! "  No, 
Philothea,  these  considerations,  as  I  have  already 
said,  cannot  make  us  better ;  devotion  does  not 
consist  in  them  ;  but  let  us  say  :  ff  Ob,  how  good  is 
God  to  such  as  hope  in  him,  to  the  soul  that  seeks 
him!"  1.  As  the  bare  perception  of  something 
sweet  cannot  be  said  to  render  the  palate  itself 
sweet ;  so  although  this  principal  sweetness  be 
excellent,  and  though  God  who  gives  it  is  sover- 
eignly good,  yet  it  follows  not  that  he  who  receives 
it  is  also  good.  2.  Let  us  acknowledge  that  we 
are  as  yet  but  little  children,  who  have  need  of 
milk,  and  that  these  dainties  are  given  to  us 
because  our  tender  and  delicate  spirit  stands  in 
need  of  some  allurement  to  entice  us  to  the  love 
of  God.  3.  Let  us  afterwards  humbly  accept 
these  extraordinary  graces  and  favors,  and  esteem 
them,  not  so  much  on  account  of  their  excellence, 
as  because  it  is  the  hand  of  God  which  puts  them 
into  our  hearts,  as  a  mother  would  do,  who,  the 
more  to  please  her  child,  puts  the  dainties  into  his 
mouth  with  her  own  hand,  one  by  one  ;  for  if  the 
child  has  understanding  he  sets  a  greater  value  on 
the  tenderness  of  his  mother  than  the  delicious 
morsels  which  he  receives  ;  and  thus,  Philothea,  it 
is  a  great  matter  to  taste  the  sweetness  of  sensible 
consolations,  but  it  is  infinitely  more  sweet  to  con- 
sider that  it  is  his  most  loving  and  tender  hand  that 
puts  them,  as  it  wTere,  into  our  mouth,  our  heart, 
our  soul,  and  our  spirit.  4.  Having  thus  humbly 
received  them,  let  us  carefully  employ  them  accord- 
ing to  the  intention  of  the  donor.     Now,  to  what 


OF    SENSIBLE    CONSOLATIONS.  321 

end,  think  you,  does  God  give  us  these  sweet  con- 
solations? To  make  us  sweet  towards  every  one, 
and  excite  us  to  love  him.  The  mother  ogives  little 
presents  to  her  child  to  induce  him  to  embrace  her ; 
iet  us,  then,  embrace  our  blessed  Saviour,  who 
grants  us  these  favors.  But  to  embrace  him  is  to 
obey  him,  to  keep  his  commandments,  do  his  will, 
and  follow  his  desires,  with  a  tender  obedience  and 
fidelity.  Whenever,  therefore,  we  receive  any 
spiritual  consolation,  we  must  be  more  diligent  in 
doing  good,  and  in  humbling  ourselves.  5.  Besides 
all  this  we  must,  from  time  to  time,  renounce  those 
sweet  and  tender  consolations,  by  withdrawing  our 
heart  from  them,  and  protesting  that,  although  we 
humbly  accept  them  and  love  them  because  God 
sends  them,  and  that  they  excite  us  to  his  love,  yet 
it  is  not  these  we  seek,  but  God  himself,  and  his 
holy  love  ;  not  the  consolations,  but  the  comforter  ; 
not  their  deliciousness,  but  the  sweet  Saviour ;  not 
their  tenderness,  but  him  that  is  the  delight  of 
heaven  and  earth.  It  is  in  this  manner  we  ought 
to  dispose  ourselves  to  persevere  in  the  holy  love 
of  God,  although  throughout  our  whole  life  we 
were  never  to  meet  with  any  consolation,  and  be 
^eady  to  say,  as  well  upon  Calvary  as  upon  Thabor  : 
"Lord  !  it  is  good  for  me  to  be  with  thee,  whether 
thou  be  upon  the  cross,  or  in  thy  glory. "  6.  To 
conclude,  I  admonish  you,  that  should  you  experi- 
ence any  great  abundance  of  such  consolations, 
tenderness,  tears,  sweetness,  etc.,  you  must  confer 
faithfully  with  your  spiritual  director,  that  you 
may  learn  how  to  moderate  and  behave  yourself 
under  them,  for  it  is  written.     "  Thou  has  found 


322  A    DEVOUT    LIFE. 

honey,  eat  what  is  sufficient  for  thee."  Prov, 
xxv.  16. 

CHAPTER    XIV. 

OF    SPIRITUAL    DRYNESS. 

>7J|S  long  as  consolation  may  last,  do  as  I  have 
^k  just  now  directed  you,  dear  Philothea  !  But 
this  fine  and  agreeable  weather  will  not  always  con- 
tinue, for  sometimes  you  shall  find  yourself  so 
absolutely  destitute  of  all  feeling  of  devotion  that 
your  soul  shall  seem  to  be  a  wild,  fruitless,  barren 
desert,  in  which  there  is  no  trace  of  a  pathway  to 
find  her  God,  nor  any  water  of  grace  to  refresh 
her,  on  account  of  the  dryness  which  seems  to 
threaten  her  with  a  total  and  absolute  desolation. 
Alas  !  how  much  does  a  poor  soul  in  such  a  state 
deserve  compassion  ;  but  especially  when  the  evil 
is  vehement ;  for  then,  in  imitation  of  David,  she 
feeds  herself  with  tears  night  and  day  ;  while  the 
enemy,  to  cast  her  into  despair,  mocks  her  by  a 
thousand  suggestions  of  despondency,  saying  :  "Ah  ! 
poor  wretch,  where  is  thy  God?  By  what  path 
shalt  thou  be  able  to  find  him?  TVho  can  ever 
restore  to  thee  the  joy  of  his  holy  grace?" 

What  shall  you  then  do,  Philothea?  Examine 
the  source  whence  this  evil  has  flowed  to  you  :  for 
we  ourselves  are  often  the  cause  of  our  spiritual 
dryness.  1.  As  a  mother  refuses  to  gratify  the 
appetite  of  her  child,  when  such  gratification  mi^ht 


OF   SPIRITUAL.   DRYNESS.  323 

increase  its  indisposition,  so  God  withholds  consola- 
tions from  us,  when  we  take  51  vain  complacency 
in  them,  and  are  subject  to  the  spiritual  maladies 
of  self-conceit  and  presumption.  "  It  is  good  for 
me  that  thou  hast  humbled  me  "  ;  yes,  "  for  before 
I  was  humbled  I  offended."  Ps.  cxviii.  2.  When 
we  neglect  to  gather  the  sweetness  and  delights  of 
the  love  of  God  at  the  proper  season,  he  removes 
them  from  us  in  punishment  of  our  sloth.  The  Israel- 
ite, who  neglected  to  gather  the  manna  betimes, 
could  gather  none  after  sunrise,  for  it  had  then  all 
melted.  3.  We  are  sometimes  pleased  in  the  bed 
of  sensual  consolations,  as  the  sacred  Spouse  was 
in  the  Canticles ;  the  Spouse  of  our  soul  comes  and 
knocks  at  the  door  of  our  heart,  and  invites  us  to 
return  to  our  spiritual  exercises  ;  but  we  put  them 
off,  because  we  are  unwilling  to  quit  these  vain 
amusements,  and  false  satisfactions  ;  for  this  reason 
he  departs,  and  permits  us  to  slumber.  But  after- 
wards, when  we  desire  to  seek  him,  it  is  with  great 
difficulty  that  we  find  him  ;  and  it  is  no  more  than 
what  we  have  justly  deserved,  since  we  have  been 
so  unfaithful  and  disloyal  as  to  refuse  the  partici- 
pation of  his  love,  to  enjoy  the  consolations  of  the 
world.  Ah  !  if  you  still  keep  the  flour  of  Egypt, 
you  shad  not  Lave  the  manna  of  heaven.  "Bees 
detest  artificial  odors  ;  and  the  sweetness  of  the 
Holy  Spirit  is  incompatible  with  the  counterfeit 
delights  of  the  world. 

4.  The  doublb-dealing  and  subtlety  which  we 
use  in  our  spiritual  communications  with  our  di- 
rector may  also  produce  spiritual  dryness ;  for, 
since  you  lie  to  the  Holy  Ghost,  it  is  no  wonder  he 


324  A.   DEVOUT    LIFE. 

should  refuse  his  consolations.  If  you  will  not  be 
as  sincere  and  plain  as  a  little  child,  you  shall  not, 
then,  have  the  sugar-plums  of  little  children. 

5.  If  you  have  glutted  yourself  with  worldly 
pleasures  it  is  no  wonder  that  you  should  find  an 
unsavory  taste  in  spiritual  delights.  When  birds 
have  once  satiated  their  appetite  the  most  delicious 
berries  appear  to  them  distasteful.  "He  hath 
filled  the  hungry  with  good  things,"  says  our  blessed 
Lady.  Luke  ii.  33.  "  And  the  rich  he  hath  sent 
away  empty."  They  that  are  glutted  with  the  pleas- 
ures of  the  world  are  not  capable  of  the  delights 
of  the  Spirit. 

6.  If  you  have  been  careful  to  preserve  the 
fruits  of  the  consolations  which  you  have  received, 
you  shall  receive  new  ones ;  for,  to  him  that 
has,  more  shall  be  given;  but  he  that  has  not 
kept,  but  lost,  what  was  given  him,  through 
his  own  fault,  shall  never  receive  those  graces 
which  had  been  prepared  for  him.  Rain  enlivens 
green  plants,  but  it  destroys  those  that  have  lost 
their  verdure. 

There  are  several  causes  which  occasion  our 
fall  from  the  consolations  of  devotion  into  dryness 
and  barrenness  of  spirit.  Let  us,  then,  examine 
whether  we  can  find  any  of  them  in  ourselves  ; 
but  observe,  Philothea,  that  this  examination  is 
not  to  be  made  either  with  inquietude  or  too  much 
curiosity  ;  but  if,  after  having  faithfully  considered 
our  comportment,  we  find  the  cause  of  the  evil  to 
originate  in  ourselves,  let  us  thank  God  for  the 
discovery;  for  the  evil  is  half  cured  when  the 
cause  of  it  is  known  ;  but  if,  on  the  contrary,  you 


OF    SPIRITUAL    DRYNESS*  325 

can  find  nothing  in  particular  which  may  seem  to 
have  occasioned  this  dryness,  trouble  not  yourself 
about  making  any  further  inquiry,  but  with  all 
simplicity  do  as  I  shall  now  advise  you. 

1.  Humble  yourself  very  much  before  God, 
by  acknowledging  your  own  nothingness  and 
misery.  Alas  !  6  Lord,  what  am  I  when  left  to 
myself  but  a  dry,  parched  soil,  which,  far  from 
receiving  those  showers,  of  which  it  stands  in  so 
so  great  need,  is  exposed  to  the  wind,  and  thus 
reduced  to  dust.  2.  Call  upon  God,  and  beg 
comfort  of  him.  "Restore  unto  me  the  joy  oi 
thy  salvation.  Father,  if  it  be  possible,  let  thk 
chalice  pass  from  me."  Away,  thou  barren  north 
wind,  that  witherest  my  soul ;  and  blow,  gentle 
gale  of  consolations,  upon  the  garden  of  my  heart, 
that  its  good  affections  may  diffuse  the  odor  of 
sweetness.  3.  Go  to  your  confessor,  and  open- 
ing to  him  the  several  plaits  and  folds  of  your 
soul,  follow  his  advice  with  the  utmost  simplicity 
and  humility;  for  God,  who  is  well  pleased  with 
obedience,  frequently  renders  the  counsels  we 
take  from  others,  but  especially  from  those  who 
are  the  guides  of  our  soul,  profitable,  when  other- 
wise there  might  be  no  great  appearance  of  success  ; 
as  he  imparted  healing  qualities  to  the  waters  of 
Jordan,  the  use  of  which  Eliseus  had,  without  any 
appearance  of  human  reason,  prescribed  to  Xaaman. 
4  Kings  v.  14.  4.  But,  after  all  this,  there  is 
nothing  so  profitable,  so  fruitful,  in  a  state  of 
spiritual  dryness,  as  not  to  suffer  our  affections  to 
be  too  strongly  fixed  upon  the  desire  of  being 
delivered  from  it.     I   do  not  say   that  we  ouo-ht 


#26  A   DEVOUT   LIFE. 

not  simply  to  wish  for  a  deliverance,  but  that  we 
should  not  set  our  heart  upon  it ;  but  rather  yield 
ourselves  up  to  the  pure  mercy  and  special  provi- 
dence of  God,  that  he  may  make  use  of  us  to  serve 
him  as  long  as  he  pleases.     In  the  midst  of  these 
thorns  and  deserts  let  us  say,  "Father,  if  it   be 
possible,  let  this  chalice  pass  from  me";  but  let 
us  also  add,  courageously,  "nevertheless,  not  my 
will,  but  thine,  be  done."     But  here  let  us  stop  with 
as  much  tranquillity  as  possible  ;  for  God,  behold- 
ing  this  holv  indifference,  will   comfort   us  with 
many  graces    and   favors;    as  was   the  case  with 
Abraham  when  he  resolved  to  deprive  himsell  of 
his  son  Isaac.     God,  who  contented  himself  with 
seemo-  him  in  this  disposition  of  a  pure  resignation, 
comforted    him   with    a   most    delightful   vision, 
accompanied  by  the  most  consolatory  benedictions. 
We  ought,  then,    under   all  kinds    of   afflictions, 
whether  corporal  or  spiritual,  and  amidst  all  the 
distractions  or    subtractions   of  sensible  devotion 
which  may  happen  to  us,  to  say  from  the  bottom 
of  our  heart,  with  profound  submission,  Job  i.  21, 
"The  Lord  gave,  and  the  Lord  hath  taken  away  ; 
blessed  be  the  name  of  the  Lord."     For,  if  we 
continue   in  this  humility,  he  will  restore  us  his 
delightful  favors  as  he  did  to  Job,  who  constantly 
used  the  like  words  in  his  desolations. 

Finally,  Philothea,  in  the  midst  of  our  spiritual 
dryness,  let  us  never  lose  courage,  but  wait  with 
patience  for  the  return  of  consolation.  Let  us  not 
omit  any  of  our  exercises  of  devotion,  but,  it 
possible,  let  us  multiply  our  good  works  ;  and, 
not  being  able  to  present  to  our  dear  Spouse  the 


OF    SPIRITUAL    DRYNESS.  327 

most  exquisite  dishes,  let  us  offer  him  such  as  we 
can  procure  ;  for  he  is  indifferent,  provided  the 
heart  which  offers  them  be  perfectly  fixed  in  the 
resolution  of  loving  him.  When  the  spring  is  fair 
the  bees  make  more  honey,  and  produce  fewer 
young  ones ;  for,  when  the  line  weather  favors 
them,  they  are  so  busy  in  their  harvest  among  the 
flowers  that  they  forget  the  production  of  their 
young  ;  but  when  the  spring  is  sharp  and  cloudy 
they  produce  more  young  ones,  and  less  honey; 
for,  not  being  able  to  go  abroad  to  gather  honey, 
they  employ  themselves  at  home  to  ircrease  and 
multiply  their  race.  Thus  it  happens  frequently, 
Philothea,  that  the  soul,  finding  herself  in  the  fair 
spring  of  spiritual  consolations,  amuses  herself  so 
much  in  enjoying  their  sweetness,  that  in  the  abun- 
dance of  these  delights  she  produces  fewer  good 
works  ;  whilst,  on  the  contrary,  in  the  midst  of 
spiritual  dryness,  the  more  destitute  she  finds 
herself  of  the  consolations  of  devotion,  the  more 
she  multiplies  her  good  works,  and  abounds  in  the 
interior  generation  of  the  virtues  of  patience, 
humility,  self-contempt,  resignation,  and  renun- 
ciation of  self-love. 

Many  persons,  especially  women,  falsely  imagine 
that  the  spiritual  exercises  which  they  perform 
without  relish,  tenderness  of  heart,  or  sensible 
satisfaction,  are  less  agreeable  to  the  divine  Maj- 
esty. Our  actions  are  like  roses,  which  when 
fresh  have  more  beauty,  yet  when  dry  have  more 
strength  and  sweetness.  Our  works  performed 
with  tenderness  of  heart  are  more  agreeable  to 
ourselves,  who  regard  only  our  own  satisfaction, 


328  A   DEVOUT   LIFE. 

yet  when  performed  in  the  time  of  dryness  they 
possess  more  sweetness,  and  become  more  precious 
in  the  sight  of  God.  Yes,  dear  Philothea,  in  the 
time  of  dryness  our  will  forces  us  to  the  service 
of  God,  as  it  were,  by  violence  ;  and,  consequently, 
it  must  necessarily  be  more  vigorous  and  constant 
than  in  the  time  of  consolation. 

It  is  not  great  merit  to  serve  a  prince  in  the 
time  of  peace,  amongst  the  delights  of  the  court ;  but 
to  serve  him  amidst  the  hardships  of  war  troubles 
and  persecutions  is  a  true  mark  of  constancy  and 
fidelity.  The  Blessed  Angela  de  Fulgino  says, 
that  the  prayer  which  is  most  acceptable  to  God 
is  that  which  we  make  by  force  and  constraint ; 
the  prayer  to  which  we  apply  ourselves,  not  for 
the  pleasure  which  we  find  in  it,  nor  by  inclination, 
but  purely  to  please  God  ;  to  which  our  will  carries 
us  against  our  inclinations,  violently  forcing  its 
way  through  the  midst  of  those  clouds  of  avidity 
which  oppose  it.  I  say  the  same  of  every  kind  of 
good  works,  whether  interior  or  exterior;  for,  the 
aiore  repugnance  we  feel  in  performing  them,  the 
more  agreeable  they  are  in  the  sight  of  God.  The 
less  we  consult  our  particular  interest  in  the  pur- 
suit of  virtues,  the  more  brilliantly  does  the  purity 
of  divine  love  shine  forth  in  them.  A  child  easily 
is  naturally  affectionate  to  his  mother  when  she 
o-ives  him  su^ar ;  but  it  is  a  sign  of  a  great  love  if 
he  manifests  the  same  affection  after  she  has  given 
him  wormwood,  or  any  other  bitter  potion. 


EXAMPLE    O*    SPIRITUAL   DRYNESS.  329 


CHAPTER   XV. 

A     REMARKABLE       EXAMPLE     IN     CONFIRMATION     OF     THE     PRE' 
CEDING     REMARKS. 

Jf^O  illustrate  the  whole  cf  this  instruction  1 
<c&>  will  here  relate  an  excellent  passage  from  the 
history  of  St.  Bernard,  as  I  found  it  in  a  learned 
and  judicious  writer.  Almost  all,  says  he,  who 
begin  to  serve  God,  and  are  not  as  yet  experienced 
in  the  subtractions  of  grace,  and  in  spiritual  vicissi- 
tudes, finding  themselves  deprived  of  the  sweet- 
ness of  sensible  devotion,  and  that  agreeable  light 
which  invites  them  to  run  forward  in  the  way  of 
Gcd,  presently  lose  breath,  and  fall  into  pusil- 
lanimity and  sadness.  Persons  of  judgment  ac- 
count for  this  by  saying  that  our  rational  nature 
cannot  continue,  for  a  long  time,  famished,  as  it 
were,  and  without  some  kind  of  delight,  either 
heavenly  or  earthly.  Now,  as  souls  that  are  ele- 
vated above  themselves,  by  the  enjoyment  of 
spiritual  pleasures,  easily  renounce  visible  objects  ; 
so  when,  by  the  divine  disposition,  spiritual  joy  is 
withdrawn  from  them,  finding  themselves  at  the 
same  tune  deprived  of  corporal  consolations,  and 
not  being  as  yet  accustomed  to  wait  with  patience 
for  the  return  of  the  true  sun,  it  seems  to  them  as 
if  they  were  neither  in  heaven  nor  on  earth,  and 
that  they  shall  remain  buried  in  a  perpetual  night . 
Thus,  like  little  infants  who  have  been  weaned 
from  the  breast,  they  languish  and  moan,  and  be- 


330  A   DEVOUT   LIFE. 

come  fretful  and  troublesome  to  every  one,  and 
especially  to  themselves.  The  following  circum- 
stance happened,  in  a  journey  mentioned  in  this 
histoiy,  to  one  of  the  company,  named  Geoffry  of 
Peroime,  who  had  lately  dedicated  himself  to  the 
service  of  God.  Being  suddenly  deprived  of  con  ■ 
solation,  and  overwhelmed  with  interior  disgust, 
he  began  to  remember  his  worldly  friends,  his 
kindred,  and  the  riches  which  he  had  lately  for- 
saken ;  by  which  he  was  assaulted  with  so  strong 
a  temptation  that,  not  being  able  to  conceal  it  in 
his  behavior,  one  of  his  greatest  confidants  per- 
ceived it,  and,  having  taken  an  opportunity,  ac- 
costed him  with  mildness,  and  said  to  him  in 
private,  "What  means  this,  Geoffry?  Whence 
comes  it,  that,  contrary  to  custom,  thou  art  so 
pensive  and  melancholy ?"  —  "Ah,  brother!"  an- 
swered Geoffry,  with  a  deep  sigh,  ffI  shall  never, 
never  more  be  joyful  whilst  I  live."  The  other, 
moved  to  pity  at  these  words,  went  immediately, 
with  fraternal  zeal,  and  told  it  to  their  common 
father,  St.  Bernard,  who,  perceiving  the  danger, 
went  into  the  next  church  to  pray  to  God  for 
him;  whilst  Geoffry,  in  the  meantime,  being 
overwhelmed  with  sadness,  and  resting  his  head 
upon  a  stone,  fell  asleep.  Shortly  after  both  of 
them  arose,  the  one  from  prayer,  having  obtained 
the  favor  he  had  asked  for,  and  the  other  from  a 
sleep,  but  with  so  pleasant  and  serene  a  counte- 
nance that  his  friend,  surprised  at  so  great  and 
sudden  a  change,  could  not  refrain  from  gently 
reproaching  him  with  the  answer  he  had  a  little 
before  given  him,  to  which  Geoffry  replied,  "  If  I 


EXAMPLE    OF    SPIRITUAL    DRYNESS.  33l 

told  thee  before,  that  I  should  never  more  be  joy- 
ful, I  now  assure  thee  that  I  shall  never  more  be 
sorrowful." 

Such  was  the  issue  of  the  temptation  of  this  de- 
vout person.  But  observe,  in  this  relation,  dear 
Philothea,  1.  That  God  commonly  grants  some 
foretaste  of  heavenly  delight  to  such  as  enter  into 
his  service,  in  order  to  withdraw  them  from  earthly 
pleasures,  and  encourage  them  in  the  pursuit  of 
divine  love  ;  as  a  mother  who,  to  allure  her  little 
infant  to  her  breasts,  puts  honey  upon  them.  2. 
That,  according  to  the  secret  designs  of  his  provi- 
dence, he  :s  pleased  to  withhold  from  us  the  milk 
and  honey  of  consolation,  that,  by  weaning  us  in 
this  manner,  we  may  learn  to  feed  on  the  more  dry 
and  solid  bread  of  a  vigorous  devotion,  exercised 
under  the  trials  of  disgust  and  spiritual  dryness. 
3.  That,  as  violent  temptations  frequently  arise 
during  this  desolating  aA'idity,  we  must  resolutely 
fight  against  them,  since  they  proceed  not  from 
God ;  but.  nevertheless,  we  must  patiently  suffer 
the  avidity  itself,  since  God  has  ordained  it  for 
the  exercise  of  our  virtue.  4.  That  we  must 
never  lose  courage  amidst  those  interior  pains  and 
conflicts,  nor  say  with  good  Geoffry,  "I  shall  never 
more  be  joyful "  ;  for  in  the  midst  of  the  darkness 
of  the  night  we  must  look  for  the  return  of  day- 
light :  and,  again,  in  the  fairest  spiritual  weather 
we  must  not  say,  I  shall  never  more  be  sorrowful ; 
for,  as  the  wise  man  says,  "In  the  day  of  good 
things  be  not  unmindful  of  evils."  Eccles.  xi. 
27.  T\re  must  hope  in  the  midst  of  afflictions, 
and  fear  in  the  midst  of  prosperity ;  and  on  both 


332  A   DEVOUT   LIFE. 

occasions  we  must  always  humble  ourselves.  5. 
That  it  is  a  sovereign  remedy  to  discover  our  evil 
to  some  spiritual  friend,  who  may  be  able  to  give 
us  comfort. 

I  think  it  necessary  to  observe,  Philothea,  that 
in  these  conflicts  God  and  our  spiritual  enemy  have 
contrary  designs.  Our  good  God  seeks  to  con- 
duet  us  to  perfect  purity  of  heart,  to  an  entire 
renunciation  of  self-interest  in  what  relates  to  his 
service  and  to  an  absolute  self-denial ;  whereas 
our  internal  foe  endeavors,  by  these  severe  trials, 
to  discourage  us  from  the  practice  of  prayer,  and 
entice  us  back  to  sensual  pleasures,  that  by  thus 
making  us  troublesome  to  ourselves  and  to  others 
he  may  discredit  holy  devotion.  But,  provided  you 
observe  the  lessons  I  have  given  you,  you  will, 
amidst  these  interior  afflictions,  rapidly  advance 
in  the  way  of  perfection.  I  cannot,  however,  dis- 
miss this  important  subject  without  adding  a  few 
words  more. 

It  sometimes  happens  that  spiritual  dryness  pro- 
ceeds from  an  indisposition  of  body,  as  when, 
through  an  excess  of  watching,  labor,  or  fasting, 
we  find  ourselves  oppressed  by  fatigue,  drowsiness, 
lassitude,  and  the  like  infirmities,  which,  though 
they  depend  on  the  body,  }ret  are  calculated  to  in- 
commode the  spirit  also,  on  account  of  the  inti- 
mate connection  that  subsists  between  both.  Now, 
>n  such  occasions,  we  must  never  omit  to  perform 
several  acts  of  virtue  with  the  superior  parts  of 
our  souls  and  the  force  of  our  will.  For  although 
our  whole  soul  seems  to  be  asleep,  and  over- 
whelmed with  drowTsbiess    and    fatigue,    yet   the 


EXAMPLE    OF    SPIRITUAL    DRYNESS.  33£ 

actions  of  the  superior  part  cease  not  to  be  very 
acceptable  to  God  ;  and  we  may  say  at  the  same 
time,  with  the  sacred  Spouse,  "  I  sleep,  and  my 
heart  watcheth."  Cant.  v.  2.  For,  as  I  have  ob- 
served before,  though  there  is  less  satisfaction  in 
this  manner  of  performing  our  spiritual  exercises, 
yet  there  is  more  merit  and  virtue.  Now,  the 
remedy  on  such  occasion  is  to  recruit  the  strength 
and  vigor  of  our  body  by  some  kind  of  lawful  rec- 
reation. So  St.  Francis  ordained  that  his  religious 
should  use  such  moderation  in  their  labors  as  not 
to  oppress  the  fervor  of  their  spirits. 

As  I  am  speaking  of  this  glorious  father,  I  must 
not  forget  to  tell  you  that  he  himself  was  once  as- 
saulted by  so  deep  a  melancholy  of  spirit  that  he 
could  not  help  showing  it  in  his  behavior ;  for  if 
he  desired  to  converse  with  his  religious  he  was 
unable  ;  if  he  withdrew  himself  from  them  it  was 
worse ;  abstinence  and  corporal  mortification  op- 
pressed him,  and  prayer  gave  him  no  relief.  He 
continued  two  years  in  this  maimer,  so  that  he 
seemed  to  be  quite  abandoned  by  God ;  but  at 
length,  after  he  had  humbly  suffered  this  violent 
storm,  our  Saviour,  in  an  instant,  restored  him  to 
a  happy  tranquillity.  If,  therefore,  the  greatest 
servants  of  God  are  subject  to  these  shocks,  how 
can  we  be  astonished  if  they  sometimes  happen 
to  us? 


¥art    jFtftfj. 


CONTAINING-  EXERCISES  AND  INSTRUCTIONS  CALCULATED  TO 
RENOVATE  THE  SOUL  AND  CONFIRM  HER  IN  DEVOTION. 


CHAPTER    I. 

THAT     WE     OUGHT     EVERY     YEAR      TO      RENEW      OUR     GOOD     RESO- 
LUTIONS    BY    THE     FOLLOWING     EXERCISES. 

YTCJi IE  first  point  of  these  exercises  consists  in  our 
^^  being  thoroughly  sensible  of  their  importance. 
Human  nature  easily  falls  off  from  its  good  affec- 
tions, on  account  of  the  frailty  and  evil  inclinations 
of  the  flesh,  which  depress  the  soul,  and  draw  her 
always  downwards,  unless  she  often  raise  herself 
up  by  fervent  resolutions  ;  just  as  birds  which  fall 
suddenly  to  the  ground  if  they  do  not  multiply  the 
strokes  of  their  wings  to  support  themselves  in  the 
air.  For  this  reason,  dear  Philothea,  }~ou  must 
repeat  very  often  the  good  resolutions  you  have 
made  to  serve  God,  lest,  by  neglecting  to  do  so, 
you  should  relapse  into  your  former  state,  or 
rather  into  a  worse  one ;  for  spiritual  falls  always 
cast  us  down  to  a  lower  state  than  that  from  which 
we  ascended  up  to  devotion. 

As  every  watch,  no  matter  how  good  it  may 
be,  must  be  daily  wound  up,  and  now  and  then 
taken  asunder,  to  remove  the  rust  and  dust, 
and  to  mend  and  repair  what  may  be  broken  or 


RENEWAL    OF    OTTR    GOOD    RESOLUTIONS.       335 

out  of  order ;  so  he  that  is  careful  of  his  soul 
ought  to  wind  it  up  daily  to  God  by  the  forego- 
ing exercises,  and  at  least  once  a  year  take  it 
asunder  to  redress,  rectify,  and  examine  dili- 
gently all  its  affections  and  passions,  that  all  its 
defects  may  be  repaired.  And  as  the  watchmaker 
anoints  the  wheels,  the  springs,  and  all  the  works, 
with  some  delicate  oils,  that  the  motions  of  the 
wheels  may  be  more  easy,  and  the  whole  of  the 
watch  less  subject  to  rust ;  so  a  devout  person, 
after  taking  this  review  of  his  heart  in  order  to 
renovate  it,  must  anoint  it  Avith  the  Sacraments  of 
Confession  and  the  Holy  Eucharist.  This  ex- 
ercise will  fortify  your  spirit,  impaired  by  time, 
warm  your  heart,  reanimate  your  good  resolutions, 
and  make  your  virtues  nourish  with  fresh  vigor. 
The  primitive  Christians  were  careful  to  practise 
this  devotion  on  the  anniversary  day  of  the  bap- 
tism of  our  Lord,  when,  as  St.  Gregory  Xazianzen 
relates,  they  renewed  those  professions  and  prot- 
estations which  are  usually  made  in  baptism.  Let 
us,  also,  my  dearPhilothea,  seriously  dispose  our- 
selves to  follow  their  example.  Having,  then,  for 
this  purpose,  chosen  the  most  convenient  time, 
according  to  the  advice  of  your  spiritual  father, 
and  withdrawn  yourself  into  a  little  more  solitude 
than  ordinary,  make  one,  two,  or  three  meditations 
on  the  following  points,  according  to  the  method 
I  have  prescribed  in  the  second  part. 


336  A   DEVOUT   LIFE. 


CHAPTER    II. 

CONSIDERATIONS     ON     THE     FAVOR     WHICH     GOD     DOES     US,     IN 

CALLING     US     TO     HIS     SERVICE,     ACCORDING     TO     THE 

PROTESTATIONS     SET     DOWN     HERETOFORE. 

^^ONSIDER  the  points  of  your  protestation. 
^^  First,  that  you  would  forsake,  cast  away,  de- 
test, and  renounce  forever  all  moral  sin  ;  secondly, 
that  you  would  dedicate  and  consecrate  your  soul, 
heart,  and  body,  with  all  their  faculties,  to  the 
love  and  service  of  God ;  thirdly,  that,  if  you 
should  chance  to  fall  into  any  sin,  you  would  im- 
mediately rise  again  by  the  help  of  God's  grace. 
Are  not  these  just,  noble,  and  generous  resolu- 
tions? Consider  well  in  thy  soul,  then,  how  holy 
and  reasonable  this  protestation  is,  and  how  much 
to  be  desired. 

2.  Consider  to  whom  you  have  made  this  prot- 
estation ;  for  it  is  to  God.  If  our  word  given  to 
men  bind  us  strictly,  how  much  more  when  we 
have  given  it  to  God  !  "  It  is  to  thee,  O  Lord  !  " 
said  David,  "my  heart  hath  spoken  it,  my  heart 
hath  uttered  a  good  word.  Oh,  I  will  never  for- 
get it,"  Ps.  xliv. 

3.  Consider  that  you  made  this  protestation  in 
the  presence  of  the  whole  court  of  heaven.  Ah, 
yes  !  the  Blessed  Virgin,  St.  Joseph,  your  good 
angel,  your  holy  patron,  and  all  that  blessed  com- 
pany, beheld  you,  and  their  hearts  were  filled 
with   joy   and    exultation   at    your   words ;    they 


ON  THE  FAVOR  OF  BEING  CALLED.     337 

saw,  with  the  eyes  of  unspeakable  love,  your  heart 
prostrate  at  the  feet  of  your  Saviour,  consecrating 
itself  to  his  service.  As  there  was  a  particular 
joy  on  that  occasion  in  the  heavenly  Jerusalem,  so 
there  will  be  now  a  commemoration  of  the  same, 
if,  with-a  sincere  heart,  you  renew  your  resolutions. 

4.  Consider  by  what  means  you  were  induced 
to  make  your  protestation.  Ah  !  how  good  and 
gracious  was  God  to  von  at  that  time  !  Oh,  tell 
me  sincerely,  were  you  not  invited  to  it  by  the 
sweet  attractions  of  the  Holy  Ghost  ?  Were 
not  the  cords,  with  which  God  drew  your  little 
boat  to  this  blessed  haven,  composed  of  love  and 
charity?  How  earnestly  did  he  seek  to  allure 
you  to  it  by  the  divine  sweetness  of  the  sacra- 
ments, spiritual  reading,  and  prayer  !  Alas,  dear 
Philothea  !  you  were  asleep,  whilst  God  watched  ; 
he  thought  over  your  souTs  thoughts  of  peace,  and 
meditated  in  your  favor  meditations  of  love. 

5.  Consider  that  God  inspired  you  with  these 
holy  resolutions  in  the  flower  of  your  age.  Ah ! 
what  a  happiness  it  is  to  learn  early  that  which 
we  cannot  know  but  too  late  !  St.  Austin,  having 
been  called  at  the  age  of  thirty  years,  exclaimed, 
"  O  ancient  beauty !  whence  is  it  that  I  have 
known  thee  so  late?  Alas!  I  saw  thee  before, 
but  I  considered  thee  not  "  ;  and  you  may  well  say, 
O  ancient  sweetness  !  why  did  I  not  relish  thee 
before?  Alas  !  you  did  not  even  then  deserve  it. 
However,  acknowledging  the  special  favor  God 
has  done  you  in  attracting  you  to  himself  in  your 
youth,  say  with  David,  "Thou  hast  taught  me,  O 
God,  from  my  youth  ;  and  till  now  I  will  declare 


338  A   DEVOUT   LIFE. 

thy  wonderful  works."  Ps.  lxx.  17.  But  if  this 
aas  happened  in  your  old  age,  ah  !  Philothea, 
what  an  extraordinary  grace,  that,  after  having  thu? 
misspent  all  your  former  years,  God  should  call 
you  before  your  death,  and  stop  the  course  of  your 
misery  at  a  time,  in  which,  if  it  had  continued, 
you  must  have  been  miserable  for  eternity  ! 

Consider  ihe  effects  of  this  vocation,  and,  com- 
paring what  you  now  are  with  what  you  have 
been,  you  will  doubtless  find  in  yourself  a  great 
change  for  the  better.  Do  you  not  esteem  it  a 
happiness  to  know  how  to  converse  with  God 
by  prayer;  to  be  inflamed  with  a  desire  of  loving 
him  ;  to  have  obtained  a  complete  victory  over  the 
many  passions  with  which  you  were  troubled;  to 
have  avoided  innumerable  sins  and  perplexities  of 
conscience  ;  and,  in  fine,  to  have  communicated 
so  much  oftener  than  you  would  have  done,  unit- 
ing yourself  to  that  sovereign,  source  of  never- 
ending  orace?  Ah,  how  great  are  these  favors' 
We  must  weigh  them,  Philothea,  in  the  scales  of 
the  sanctuary ;  it  is  God's  right  hand  that  has 
done  all  this.  "  The  right  hand  of  the  Lord,"  says 
David,  "hath  exalted  me;  I  shall  not  die,  but 
live,  and  shah  declare  with  my  heart,  with  my 
mouth,  and  by  my  actions,  the  wonderful  works 
of  the  Lord."  Ps.  cxvii. 

After  ail  these  considerations,  which  must  doubt- 
less furnish  you  with  abundance  of  pious  affections, 
conclude  simply  with  an  act  of  thanksgiving  and 
fervent  prayer,  that  you  may  make  good  use  of 
them  ;  retire  with  the  most  profound  humility  and 
the  utmost  confidence  in  God,  deferring  the  making 


OX    ADVANCING    IX    DEVOTION.  339 

the  effort  of  your  resolutions  till  after  the  second 
point  of  this  exercise. 


CHAPTER    III. 

EXAMINATION     OF    OUR     SOUL   ON    ITS    ADVANCEMENT     IN    DEVOTION. 

|3JsS  the  second  part  of  the  exercise  is  rather  long, 
3*^  in  order  to  practise  it  I  must  tell  you  that  it 
is  not  necessary  that  you  should  perform  it  all  at 
once,  but  at  different  times,  considering  your  du- 
ties towards  God,  at  one  time  ;  what  relates  to 
yourself,  at  another  ;  what  concerns  your  neighbor, 
at  a  third ;  and  your  passions,  at  the  fourth. 
Neither  would  I  advise  you  to  perform  it  on  your 
knees,  except  at  the  beginning  and  the  end,  which 
comprise  the  affections.  The  other  points  of  the 
examination  you  may  perform  profitably  whilst 
walking  abroad,  cr  still  more  profitably  in  bed, 
provided  that  you  can  preserve  yourself  against 
drowsiness,  and  keep  thoroughly  awake  ;  but  then, 
to  do  this,  you  must  read  them  attentively  before- 
hand. It  is  necessary,  however,  to  go  through 
the  whole  of  the  second  point  in  three  days  and 
two  nights  at  most,  dedicating  as  much  time  to 
it  on  each  day  and  night  as  you  conveniently 
can  ;  for  if  this  exercise  should  be  deferred  to  times 
far  distant  from  each  other  it  would  lose  its  force, 
and  make  but  weak  impressions. 

After  each  point  of  the  examination  you  mus* 


340  A    DEVOUT   LIFE. 

remark  in  what  you  shall  find  yourself  to  have 
failed  ;  in  what  you  are  still  defective,  and  the 
nature  of  the  principal  disorders  you  have  discov- 
ered, that  you  may  declare  them  to  your  confessor, 
in  order  to  obtain  his  advice,  and  acquire  reso- 
lution and  spiritual  strength  to  overcome  them. 
Although  on  the  days  on  which  you  perform  this 
and  the  other  exercises  it  is  not  absolutely  neces- 
sary to  withdraw  yourself  from  all  company,  yet 
}^ou  must  be  more  retired  than  usual,  especially 
towards  the  evening,  that  you  may  sooner  go  to 
bed,  and  take  that  repose  of  body  and  mind  which 
is  necessary  for  consideration.  You  must  also, 
during  the  day,  make  frequent  aspirations  to  God, 
to  the  Blessed  Virgin,  to  the  angels,  and  to  the 
whole  court  of  heaven ;  moreover,  all  this  must  be 
done  with  a  heart  totaily  inflamed  with  the  love 
of  God,  and  a  desire  of  attaining  perfection. 

To  begin,  then,  this  examination  properly, 
1.  Place  yourself  in  the  presence  of  God.  2. 
Invoke  the  Holy  Ghost,  begging  of  him  to  en- 
lighten your  understanding,  that  you  may  attain  a 
perfect  knowledge  of  yourself,  crying  out,  with  St. 
Austin,  to  God  in  the  spirit  of  humility,  "  OLord  ! 
let  me  know  thee,  and  let  me  know  myself"  ;  and 
with  St.  Francis,  asking  of  God,  "  Lord  !  who  art 
thou,  and  who  am  I  ?  "  Protest  that  it  is  not  your 
intention  to  acquire  this  knowledge  in  order  to  at- 
tribute any  glory  to  yourself  on  the  occasion,  but 
that  you  may  rejoice  in  God,  return  him  thanks, 
and  glorify  his  blessed  name  for  all  benefits. 
Protest  likewise,  that  if  you  find,  as  you  fear  you 
shall,  that  you  made  but  little  or  no  advancement, 


STATE    OF    OUR    SOUL    TOWARDS    GOD.  341 

or  even  that  you  have  gone  backward,  you  will 
not  011  that  account  be  discouraged,  stow  colder, 
or  be  overcome  by  pusillanimity  or  faint-hearted- 
ness  j  but  that,  on  the  contrary,  you  will  encourage 
and  animate  yourself,  humble  yourself  the  more, 
and  apply,  with  the  assistance  of  divine  grace,  the 
proper  remedies  to  your  defects.  Afterwards 
consider  calmly  how  you  have  behaved  to  the  pres- 
ent hour  towards  God,  your  neighbor,  and  your- 
self. 


-»o>*Sc 


CHAPTER    TV. 

AN     EXAMINATION     OF    THE     STATE     OF    OUR     SOUL     TOWARDS     GOD. 

EO.W  stands  your  heart  with  respect  to  mortal 

*  sin?  Are  you  firmly  resolved  never  to  com- 
mit it,  on  any  account  whatever?  Has  this  reso- 
lution continued  from  the  time  of  your  protestation 
till  the  present  moment  ?  In  this  resolution  consists 
the  foundation  of  the  spiritual  life. 

How  is  your  heart  disposed  with  regard  to  the 
commandments  of  God?  Do  you  find  them  good, 
sweet,  and  agreeable?  Ah!  my  child,  he  Avhose 
taste  is  in  good  order,  and  whose  stomach  is  sound, 
loves  good  meat  and  rejects  bad. 

How  is  your  heart  affected  with  regard  to  venial 
sin  ?  We  cannot  keep  ourselves  so  pure  as  not  to 
tall  now  and  then  into  such  sins ;  but  is  there  none 
to   which   you  have   a  particular  inclination ;    or. 


342  A    DEVOUT    LIFE. 

tfhat  would  be  still  worse,  is  there  none  to  which 
you  bear  an  affection  and  love? 

Plow  is  your  heart  affected  with  regard  to  spir- 
itual exercises?  Do  you  love  them?  Do  you 
esteem  them?  Do  they  not  make  you  uneasy? 
Are  you  not  disgusted  with  them?  To  which  of 
them  do  you  find  yourself  more  or  less  inclined? 
To  hear  the  word  of  God,  to  read  it,  to  discourse 
of  it,  to  meditate,  to  aspire  to  God,  to  go  to  con- 
fession, to  receive  spiritual  counsel,  to  prepare 
yourself  for  communion,  to  communicate,  to  re- 
strain your  affections,  —  in  all  this,  what  is  there  to 
which  you  feel  repugnance?  If  you  find  anything 
to  which  your  heart  has  less  inclination,  examine 
the  cause  whence  this  dislike  arises,  and  apply  the 
remedy. 

How  stands  your  heart  towards  God  himself! 
Does  it  delight  in  the  remembrance  of  God  ?  Does 
this  remembrance  leave  an  agreeable  sweetness  be- 
hind it  ?  "  Ah  !  "  said  David^ "  I  remembered  God, 
and  I  was  delighted."  Does  your  heart  feel  an  in- 
clination to  love  God,  and  a  particular  satisfaction 
in  relishing  this  love  ?  Does  not  your  heart  love  to 
reflect  on  the  immensity  of  God,  on  his  goodness, 
on  his  sweetness?  If  the  remembrance  of  God 
comes  to  you  amidst  the  occupations  and  vanities 
of  the  world,  do  you  not  willingly  receive  it? 
Does  it  not  seize  upon  your  heart?  Does  it  not 
seem  to  you  that  your  heart  turns  towards  that 
side,  and,  as  it  were,  runs  to  meet  her  God?  Cer- 
tainly there  are  such  souls  to  be  found. 

When  the  husband  of  an  affectionate  wife  re- 
turns home  from  a  distant  country,  as  soon  as  she 


STATE    OF    OUR    SOUL    TOWARDS    GOD.  343 

is  sensible  of  his  approach,  or  hears  his  voice, 
although  she  be  ever  so  much  engaged  in  business, 
or  forcibly  detained  from  him  by  some  urgent 
occupation,  yet  her  heart  is  not  withheld  from 
him,  but  leaps  over  all  other  thoughts  to  think  on 
her  husband,  who  is  returned.  It  is  the  same 
with  souls  that  love  God  well ;  let  them  be  ever 
so  busy,  when  the  remembrance  of  God  comes 
near  them  they  lose  almost  the  thought  of  all 
things  else,  so  rejoiced  are  they  that  this  dear 
remembrance  is  returned  ;  and  this  is  a  very  good 
sign. 

How  is  your  heart  affected  towards  Jesus  Christ, 
God,  and  man?  Do  you  place  your  happiness  in 
him?  As  bees  find  pleasure  in  their  honey,  and 
wasps  in  corrupted  things,  so  good  souls  seek 
their  happiness  in  thinking  on  Jesus  Christ,  and 
feel  a  tender  affection  towards  him  ;  but  the  wicked 
please  themselves  about  vanities. 

How  is  your  heart  affected  towards  the  blessed 
Virgin,  the  saints,  and  your  good  angel?  Do  you 
love  them  ?  Have  you  a  special  confidence  in  their 
patronage?  Are  you  pleased  with  their  pictures, 
their  lives,  and  their  praises? 

As  to  your  tongue  :  how  do  you  speak  of  God  ? 
Do  you  find  pleasure  in  speaking  well  of  him,  ac- 
cording to  your  condition  and  ability?  Do  you 
love  to  sing  his  praises? 

As  to  works  :  consider  whether  you  take  the 
exterior  glory  of  God  to  heart,  and  are  emulous 
of  doinsr  something  for  his  honor ;  for  such  as 
love  God  love,  like  David,  the  adorning  of  his 
aouse. 


344  A    DEVOUT   LIFE. 

Can  you  discover  that  you  have  forsaken  any 
affection,  or  renounced  anything  for  the  sake  of 
God?  for  it  is  a  good  sign  of  love  to  deprive  our- 
selves of  anything  in  favor  of  him  whom  we  love. 
What,  then,  have  you  hitherto  forsaken  for  the  lovt» 
of  God? 


>^< 


CHAPTER   V. 

AN     EXAMINATION     OF     OUR     STATE     WITH     REGARD     TO 

OURSELVES. 

HfOW  do  you  love  yourself?  Do  you  not  love 
Wk  yourself  too  much  for  this  world?  If  so,  you 
will  desire  to  live  always  here  and  be  very  solic- 
itous to  establish  yourself  on  this  earth  ;  but  if 
you  love  yourself  for  heaven,  you  will  desire,  or 
at  least  be  willing,  to  depart  hence  at  whatever 
hour  it  shall  please  our  Lord. 

Do  you  observe  due  order  in  the  love  of  your- 
self?  For  the  inordinate  love  of  ourselves  is  the 
only  thing  that  will  cause  our  ruin.  Now,  a  well- 
ordered  love  requires  that  we  should  love  the  soul 
more  than  the  body;  that  we  should  be  more 
solicitous  to  acquire  virtue  than  anything  else; 
the  we  should  set  a  higher  estimation  on  the  fa- 
vor of  heaven  than  on  the  honor  of  this  low 
and  perishable  world.  A  well-ordered  heart  will 
oftener  say  within  itself,  "What  will  the  angels 
say,  if  I  think  upon  such  a  thing?"  than  "What 
will  men  say?" 


LOVE    FOR    OURSELVES.  345 

What  kind  of  love  have  you  for  your  own  heart? 
Are  you  not  willing  to  serve  it  in  its  infirmities? 
Alas  !  you  ought  to  assist  it,  and  procure  assist- 
ance for  it,  whenever  passions  torment  it,  and 
for  this  purpose  to  neglect  every  other  considera- 
tion. 

What  do  you  esteem  yourself  before  God? 
Doubtless  nothing.  It  is  no  great  humility  in  a 
fly  to  esteem  herself  nothing  in  comparison  of  a 
mountain  ;  nor  for  a  drop  of  water  to  hold  itself 
for  nothing  in  comparison  of  the  sea  ;  nor  for  a 
spark  of  lire  to  hold  itself  nothing  in  respect  to 
the  sun ;  but  humility  consists  in  not  esteeming 
ourselves  above  others,  and  in  not  desiring  to  be 
so  esteemed  by  others.  How  are  you  disposed 
in  this  respect  ? 

As  to  your  tongue  :  Do  you  not  sometimes 
boast  of  yourself  in  one  way  or  another?  Do 
you  not  flatter  yourself  in  speaking  of  yourself? 

As  to  recreation  :  Do  you  allow  yourself  pleasure 
contrary  to  your  health, —  I  mean  vain  or  unprofit- 
able pleasure  ;  such,  for  example,  as  that  which 
prevents  you  from  retiring  to  bed  at  a  proper  hour 
•and  the  like  ? 


346  A   DEVOUT   LITE. 


CHAPTER    VI. 

AN     EXAMINATION     OF     THE     STATE     OF     OUR     SOUL     TOWARDS     OUR 
NEIGHBOR. 

-YJfHE  love  of  husband  and  wife  ought  to  be 
US  SWeet  and  tranquil,  constant  and  persevering, 
and  this  principally  because  the  will  of  God  re- 
quires it.  I  say  the  same  of  the  love  of  our 
children,  our  near  relations,  and  our  friends, 
every  one  according  to  his  rank. 

But,  to  speak  in  general,  how  is  your  heart 
affected  towards  your  neighbor?  Do  you  love 
him  from  your  heart,  and  for  the  love  ot  Uod.' 
To  discern  this  well  you  must  represent  to  your- 
self troublesome  and  disagreeable  persons,  for  it 
is  among  them  that  we  exercise  the  love  ot  Uod 
towards  our  neighbor,  and  much  more  among 
those  who  injure  us,  either  by  their  actions  or 
words  Examine  well  whether  your  heart  be  well 
disposed  towards  them,  or  whether  you  do  not  find 
a  o-reater  repugnance  to  love  them. 

Are  you  not  apt  to  speak  ill  of  your  neighbor, 
and  especiallv  of  such  as  do  not  love  you?  Do 
vou  refrain  from  doing  evil  to  your  neighbor, 
either  directly  or  indirectly?  Provided  you  be 
reasonable,  vou  will  easily  perceive  it, 


AFFECTIONS    OF    THE    SOUL.  347 

CHAPTER   VII. 

Kf\     EXAMINATION     OF     THE     AFFECTIONS     OF     OUR     SOUL. 

HAVE  thus  protracted  these  points,  in  the  ex- 
amination of  which  consists  the  knowledge  of  our 
spiritual  advancement  ;  for  the  examination  of  sin 
is  rather  for  the  confession  of  such  as  think  not 
seriously  of  advancing  in  devotion. 

We  must  not,  however,  delay  too  long  on  any 
of  these  points,  but  consider  gently  in  what  state 
our  heart  has  been  with  regard  to  them,  and  what 
considerable  faults  we  have  committed. 

But,  to  abridge  the  whole,  we  must  reduce  the 
examen  to  a  search  into  our  passions  ;  and  if  it  be 
inconvenient  to  consider  every  point  in  particular, 
as  has  been  said,  we  may  examine  in  general  what 
have  been  our  dispositions,  and  how  we  have  be- 
haved ourselves  in  our  love  to  God,  our  neighbor, 
and  ourselves  ;  in  our  hatred  for  our  own  sins,  and 
for  those  of  others,  —  for  we  desire  the  extirpation 
of  both  ;  in  our  desires  relating  to  riches,  pleasures, 
and  honors  ;  in  our  fear  of  the  dangers  of  sin,  and 
in  that  of  the  loss  of  our  worldly  goods,  — for  we 
are  apt  to  fear  the  one  too  much,  and  the  other  too 
little  ;  in  our  hope,  placing  too  much  reliance  on 
the  world  and  creatures,  and  too  little  on  God  and 
things  eternal ;  in  an  inordinate  sadness,  or  exces- 
sive joy  for  vain  things.  In  a  word,  we  must 
examine  what  affections  entangle  our  heart,  what 
passions   possess    it,  in    what   it    has    principally 


348  A   DEVOUT   LIFE. 

strayed  out  of  the  way ;  for  by  the  passions  we 
may  judge  of  the  state  of  the  soul,  by  examining 
them  one  after  the  other ;  and,  as  he  that  plays  on 
the  lute,  by  touching  all  the  strings  finds  which 
are  out  of  tune,  and  makes  them  accord  either  by 
winding  them  up,  or  letting  them  down  ;  so,  if  after 
having  examined  the  passions  of  love,  hatred, 
desire,  hope,  sadness,  and  joy  in  our  soul,  we  find 
them  out  of  tune  for  that  harmony  which  we  desire 
to  make  to  the  greater  glory  of  God,  we  may  ac- 
cord them  by  means  of  his  grace,  and  the  counsel 
of  our  spiritual  director. 


CHAPTER    VIII. 

AFFECTIONS    TO     BE     FORMED     AFTER    THIS     EXAMINATION. 

|7JgFTER  having  quietly  considered  each  point  of 
£&  the  examination  into  the  state  of  your  soul, 
you  must  afterwards  proceed  to  the  affections  in 
this  manner :  — 

1.  Return  thanks  to  God  for  the  little  amend- 
ment you  may  have  found  in  your  life  since  your 
resolution,  and  acknowledge  that  it  has  been  his 
mercy  alone  that  has  wrought  it  in  and  for  you. 

2.  Humble  yourself  exceedingly  before  God, 
acknowledging  that,  if  you  have  not  advanced 
much,  it  has  been  through  your  own  fault,  because 
you  have  not  faithfully,  courageously,  and  con- 
stantly corresponded  with  the  inspirations,  graces, 


RENEWING    OUR    GOOD    RESOLUTIONS.  349 

and  affections  which  he  has  given  you  in  prayer, 
and  at  other  times. 

3.  Promise  that  you  will  eternally  praise  him 
for  the  graces  which  he  has  bestowed  on  you,  and 
for  having  withdrawn  you  from  your  evil  inclina- 
tions, to  make  this  little  amendment. 

4.  Ask  pardon  for  your  infidelity  and  disloyalty 
in  not  corresponding  with  his  graces. 

5.  Offer  him  your  heart,  that  he  may  make  him- 
self the  sole  master  of  it. 

6.  Beseech  him  to  make  you  forever  faithful  to 
him. 

7.  Invoke  the  saints,  the  blessed  Virgin,  your 
good  angel,  your  holy  patron,  St.  Joseph,  and  the 
whole  court  of  heaAren. 


CHAPTER    IX. 

CONSIDERATIONS     PROPER     TO     RENEW     OUR    GOOD    RESOLUTIONS. 

IJJlFTER  having  made  your  examination,  and 
^^  conferred  with  sunie  worthy  director  concern- 
ing your  defects,  and  the  proper  remedies  for  them, 
make  use  of  one  of  the  following  considerations 
every  day,  by  way  of  meditation,  employing  in  it 
the  time  of  your  mental  prayer,  observing  always 
the  same  method  with  regard  to  the  preparation 
i)tid  the  affections  as  you  did  in  the  meditations  of  the 
first  part,  by  placing  yourself  first  in  the  presence 
of  God,  and  then  imploring  his  grace  to  establish 
you  in  his  holy  love  and  service. 


J50  A   DEVOUT   LIFE. 

CHAPTER    X. 

THE     FIRST      CONSIDERATION.  — THE      EXCELLENCE     OF     OUR     SOUL 

IfpOXSIDEB,  the  worth  and  excellence  of  your 
&&  immortal  soul,  which  is  endued  with  an 
understanding  capable  of  knowing,  not  only  this 
visible  world,  but  also  that  there  are  angels,  an 
eternity,  a  heaven,  and  a  most  high  sovereign,  and 
ineffable  God,  and  which,  moreover,  knows  the 
means  of  living  well  in  this  visible  world,  that  she 
may  one  day  be  associated  with  the  angels  of 
heaven,  and  enjoy  God  for  all  eternity. 

Consider,  also,  that  your  soul  has  a  will  capable 
of  loving  God,  and  cannot  hate  him  in  himself. 
Take  a  view  of  your  heart,  and  behold  how  gener- 
ous it  is  ;  and  that,  as  bees  can  never  stay  upon  any 
corrupt  thing,  but  only  stop  among  the  flowers,  so 
no  creature  can  ever  satisfy  your  heart,  for  it  can 
never  rest  but  in  God  alone.  Recall  to  your  re- 
membrance the  dearest  and  strongest  affections 
that  have  hitherto  engaged  your  heart,  and  judge 
in  truth,  whether,  in  the  midst  of  them,  it  was  not 
ful  of  anxious  inquietudes,  tormenting  thoughts, 
and  restless  cares. 

Our  heart,  alas !  runs  eagerly  in  pursuit  of 
creatures,  thinking  that  they  will  satisfy  its  desires  ; 
"hut  as  soon  as  it  has  overtaken  them  it  rinds  its 
satisfaction  still  afar  off,  God  being  unwilling  that 
our  heart  should  rind  any  resting-place,  like  the 
dove  which  went  out  of  Noah's  ark,  that  it  may 


THE    EXCELLENCE    OF    VIRTUE.  351 

return  to  himself,  from  whom  it  proceeded.  Ah  ! 
what  natural  beauty  is  there  in  our  heart !  Why, 
then,  do  we  detain  it  against  its  will  in  the  service 
of  creatures? 

Since,  then,  O  soul !  thou  art  capable  of  know- 
ing and  loving  God,  why  Avilt  thou  amuse  thyself 
about  anything  less  than  God?  Since  thou  may- 
est  advance  thy  claim  to  eternity,  why  shouldst 
thou  amuse  thyself  about  transitory  moments  ?  It 
was  one  of  the  most  sorrowful  reflections  of  the 
prodigal  son  that  he  might  have  been  faring  de- 
liciously  at  his  father's  table  whilst  he  was  feeding 
amongst  the  filthy  swine.  Since,  O  my  soul  !  thou 
art  capable  of  God,  woe  be  to  thee  if  thou  content 
thyself  with  anything  less  than  God. 

Elevate  your  soul  cheerfully  with  this  consid- 
eration :  remind  her  that  she  is  immortal,  and 
worthy  of  eternity ;  animate  her  with  courage  on 
this  subject. 

CHAPTER    XI. 

THE    SECOND    CONSIDERATION.— THE    EXCELLENCE    OF   VIRTUE. 

^KONSIDER  that  nothing  but  virtue  and  devotion 
^^  can  satisfy  your  soul  in  this  world.  Behold 
how  beautiful  they  are,  and  draw  a  comparison 
between  the  virtues  and  their  contrary  vices. 
How  amiable  is  patience,  when  compared  with 
revenge!  Meekness,  compared  with  anger  and 
vexation !  Humility,  compared  with  arrogance  and 


352  A    DEVOUT   LIFE. 

ambition  !  Liberality,  compared  with  covetousness  ! 
Charity,  in  comparison  with  envy  !  Sobriety,  com- 
pared with  revellings !  For  virtues  have  this 
admirable  quality,  that  they  delight  the  soul  with 
an  incomparable  sweetness  and  satisfaction  after 
we  have  practised  them  ;  whereas  vices  leave  the 
soul  exceedingly  fatigued  and  disordered.  Why, 
then,  do  we  not  endeavor  to  acquire  this  satis- 
faction ? 

With  respect  to  vices,  he  that  has  but  little  of 
them  is  uneasy,  and  he  that  has  more  of  them  is 
more  discontented  ;  but  as  for  virtues,  he  that  has 
but  a  little  has  already  some  contentment,  which 
increases  as  the  virtues  themselves  increase. 

O  devout  life  !  how  fair,  how  lovely,  how  sweet 
and  delightful  art  thou  !  thou  alleviatest  our  tribu- 
lations, and  addest  sweetness  to  our  consolations  ; 
without  thee  good  is  evil,  and  pleasures  are  full 
of  restlessness,  trouble,  and  deceits.  Ah  !  he  who 
would  know  thee  well  might  exclaim,  with  the 
Samaritan  woman,  "  Lord  !  give  me  this  water  !  " — 
an  aspiration  frequently  used  by  the  holy  mother 
Theresa,  and  St.  Catherine  of  Genoa,  although 
upon  different  occasions. 


THE    EXAMPLES    OF    THE    SAINTS  353 


CHAPTER    XII. 

(HE     THIRD     CONSIDERATION.  — THE     EXAMPLES     OF     THE     SAINTS. 

^|50XSIDER  the  examples  of  the  saints  in  every 
^2)  condition  of  life.  What  have  they  not  done 
to  devote  themselves  entirely  to  the  love  and  ser- 
vice of  God?  Look  on  the  invincible  resolution 
of  the  martyrs ;  what  torments  have  they  not 
suffered  in  defence  of  the  faith?  But,  above  all, 
behold  that  innumerable  train  of  holy  virgins, 
whiter  than  the  lilies  in  purity,  fairer  than  the 
roses  in  charity  ;  of  whom,  some  at  twelve,  others 
at  thirteen,  fifteen,  twenty,  and  twenty-five  years 
of  age,  have  endured  a  thousand  kinds  of  martyr- 
dom, rather  than  renounce  their  resolution,  not 
only  with  regard  to  the  profession  of  their  faith, 
but,  also,  their  protestation  of  devotion ;  some 
dying  rather  than  forsake  their  virginity  ;  others 
rather  than  desist  from  the  service  of  their  com- 
panions in  torments,  from  comforting  the  aiilicted, 
and  burying  the  dead.  O  good  God  !  what  for- 
titude have  they  not  evinced  on  these  occasions  ! 

Consider  the  unshaken  constancy  with  which  so 
many  holy  confessors  have  despised  the  world ; 
how  invincible  have  they  shown  themselves  in 
their  resolutions,  from  which  nothing  could  ever 
divert  them ;  they  have  embraced  them  without 
reserve,  and  practised  them  without  exception. 
Good  God  !  what  admirable  things  does  St.  Austin 
relate   of  his   holy   mother,    St.  Monica?     With 


354  A  DEVOUT  LIFE. 

what  constancy  did  she  pursue  her  determination 
of  serving  God,  both  in  marriage  and  in  widow- 
hood? How  admirably  does  St.  Jerome  speak  of 
his  dear  daughter  Paula,  in  the  midst  of  so  many 
oppositions,  in  the  midst  of  such  a  variety  of  acci- 
dents? What  is  there  that  we  might  not  do  after 
such  excellent  patterns  ?  They  were  what  we  are ; 
they  served  the  same  God,  and  practised  the  same 
virtues ;  why,  then,  should  not  we  do  as  much, 
according  to  our  condition  and  vocation,  to  pre- 
serve our  resolution  and  holy  protestation? 


:>*K< 


CHAPTER    XIII. 

"HE     FOURTH     CONSIDERATION.  — THE      LOVE      THAT     JESUS     CHRIST 
BEARS     US. 

gpONSIDER  the  incomparable  love  with  which 
*&  Jesus  Christ  our  Lord  has  suffered  so  much 
in  this  world,  but  especially  in  the  Garden  of 
Olives  and  upon  Mount  Calvary,  for  your  sake. 
By  all  these  pains  and  sufferings  he  obtained  of 
God  the  Father  good  resolutions  and  protestations 
for  your  heart ;  and  by  the  same  means  he  also 
obtained  whatever  is  necessary  to  maintain, 
nourish,  strengthen,  and  fulfil  them.  O  resolu- 
tion, how  precious  art  thou,  being  the  daughter  of 
such  a  mother,  as  is  the  passion  of  my  Saviour  ! 
Oh,  how  tenderly  ought  my  soul  to  cherish  thee, 
sincethouhastbeensodeartoinysweetJesus  !  Alas, 


THE  LOVE  THAT  JESUS  CHRIST  BEARS  US.      355 

0  Saviour  of  my  soul !  thou  didst  die  to  purchase 
for  me  these  resolutions.  Oh,  grant  me  the  grace 
rather  to  suffer  death  than  to  lose  them ! 

Observe,  my  Philothea,  it  is  certain  that  the 
heart  of  Jesus  beheld  your  heart  from  the  tree  of 
the  cross,  and,  by  the  love  which  he  bore  towards 
it,  obtained  for  it  all  the  good  you  shall  ever  have, 
and  among  the  rest  your  resolutions.  Yes,  Phil- 
othea, we  may  all  say,  with  the  prophet  Jeremias : 
"O  Lord,  before  I  had  a  being  thou  didst  behold 
me,  and  called  me  by  my  name" ;  since  the  divine 
goodness  did  actually  prepare  for  us  all  the  general 
and  particular  means  of  salvation,  and  consequent- 
ly our  good  resolutions.  As  a  pregnant  woman 
prepares  the  cradle,  the  linen,  and  swathing- 
clothes,  and  even  a  nurse  for  the  child  which  she 
hopes  to  bring  forth,  although  it  is  not  yet  in  the 
world ;  so  our  Saviour,  who  designed  to  bring  you 
forth  to  salvation,  and  make  you  his  child,  pre- 
pared all  that  was  necessary  for  you  upon  the 
tree  of  the  cross :  your  spiritual  cradle,  your  linen, 
and  swathing-clothes,  your  nurse,  and  all  that  was 
necessary  for  your  happiness.  Such  are  all  those 
graces  by  which  he  seeks  to  attract  your  soul  and 
bring  it  to  perfection. 

Ah,  my  God!  how  deeply  ought  we  to  imprint 
this  thy  love  in  our  memory !    Is  it  possible  that 

1  could  have  been  so  tenderly  beloved  by  my 
Saviour  as  that  he  should  think  of  me  in  particular 
even  in  all  these  little  occurrences,  by  which  he 
has  drawn  me  to  himself  ?  How  much,  then,  ought 
we  to  love,  cherish,  and  convert  them  all  to  our 
own  profit !     O  consoling  reflection !  the  amiable 


356  A   DEVOUl    LIFE. 

heart  of  God  has  thought  of  Philothea,  loved  hex, 
and  procured  her  a  thousand  means  of  salvation,  even 
as  many  as  if  there  had  been  no  other  souls  in  the 
world  to  think  of.  As  the  sun  shining  upon  one 
place  of  the  earth  enlightens  it  no  less  than  if  it 
shined  on  no  other,  so  in  the  very  same  manner  is  our 
Lord  solicitous  for  all  his  dear  children,  thinking 
on  each  of  them  as  though  he  had  forgotten  the 
rest.  "He  loved  me,"  says  St.  Paul,  "and  deliv- 
ered himself  for  me."  He  says  for  me  alone,  as  if 
he  had  done  nothing  for  the  rest.  O  Philothea! 
let  this  sacred  truth  be  imprinted  in  your  soul,  in 
order  to  cherish  and  nourish  your  resolution,  which 
has  been  so  precious  to  the  heart  of  our  Saviour, 


>>*& 


CHAPTER    XIV. 

THE   FIFTH    CONSIDERATION. —THE  ETERNAL  LOVE   OF  GOD  TOWARDS 

US. 

||£ONSIDER  the  eternal  love  which  God  has 
^)  borne  towards  you  :  for,  before  our  Lord  Jesus 
Christ,  as  man,  suffered  on  the  cross  for  you,  his 
divine  Majesty,  by  his  omniscience,  already  foresaw 
your  being,  and  loved  you  exceedingly.  But 
when  did  his  love  for  you  begin  ?  Even  when  he 
began  to  be  God.  But  when  did  he  begin  to  be 
God?  Never,  for  he  has  always  been  without  a 
beginning  or  end,  so  also  has  he  always  loved  you 
from  all  eternity,  and  in  consequence  of  this  love 


AFFECTIONS    OF    OUR    SENTIMENTS.  357 

he  has  prepared  for  you  these  graces  and  favors. 
Hence,  speaking  to  you  as  well  as  others,  by  the 
prophet  Jeremias,  he  says,  "I  have  loved  thee 
with  an  everlasting  love,  therefore  have  I  drawn 
thee,  taking  pity  on  thee";  and  amongst  othei 
things  he  caused  you  to  make  firm  resolutions  to 
serve  him. 

O  God  !  what  resolutions  are  these  on  which 
thou  hast  thought  and  meditated  from  all  eternity  ! 
Ah,  how  dear  and  precious  should  they  be  to  us  ! 
What  ought  we  not  to  suffer,  rather  than  forget 
the  least  of  them  !  Though  the  whole  world  should 
be  destroyed  in  consequence,  yet  we  must  observe 
them  faithfully ;  for  the  whole  world  is  not  worth 
one  soul,  and  a  soul  is  worth  nothing  without  these 
resolutions. 


CHAPTER  XV. 

GENERAL  AFFECTIONS  ON    THE  PRECEDING  CONSIDERATIONS,  AND  A 
CONCLUSION  OF  THESE  EXERCISES. 

tf^jg  DEAR  resolutions !  fair  tree  of  life,  which 
^#>  God,  with  his  own  hand  has  planted  in  the 
midst  of  my  heart,  and  which  my  Saviour  desires  to 
water  with  his  blood  to  make  thee  fruitful :  I  will 
rather  endure  a  thousand  deaths  than  suffer  any 
wind  of  prosperity  or  adversity  to  pluck  thee  up. 
No;  neither  vanity,  delights,  riches,  nor  tribula- 
tions, shall  ever  withdraw  me  from  my  design. 
Alas !    O    Lord,    it   is    thou    thyself    that   hast 


358  A   DEVOUT   LIFE. 

planted  and  eternally  preserved  in  thy  father}/ 
bosom  this  fair  tree  for  the  garden  of  my  heart. 
Alas  !  how  many  souls  are  there  who  have  not 
been  favored  in  this  manner  ;  and  how,  then,  can  I 
ever  sufficiently  humble  myself  beneath  thy 
mercy  ? 

O  fair  and  holy  resolutions  !  if  I  preserve  yon 
you  will  preserve  me  ;  if  you  live  in  my  soul,  my 
soul  will  live  in  you.  Live,  then,  forever,  O  reso- 
lutions, which  are  eternal  in  the  mercy  of  God ; 
live  eternally  in  me,  and  let  me  never  forsake 
you! 

After  these  affections  you  must  consider  the 
particular  means  necessary  to  maintain  these 
cherished  resolutions,  and  determine  to  be  faithful 
in  making  good  use  of  them ;  such  as  frequent 
prayer,  the  sacraments,  good  works,  the  amend- 
ment of  your  faults  discovered  in  the  examination, 
retrenching  the  occasions  of  evil,  and  following  the 
counsels  which  shall  be  given  you  for  this  purpose. 

Afterwards,  by  way  of  recruiting  your  strength, 
make  a  thousand  protestations  that  you  will  per- 
severe in  your  resolutions ;  and  as  if  you  held 
your  heart,  soul,  and  will  in  your  hands,  dedicate, 
consecrate,  sacrifice,  and  immolate  them  to  God, 
protesting  never  to  take  them  back  again,  but  leave 
them  in  the  hand  of  his  divine  Majesty,  to  follow 
on  all  occasions  his  holy  ordinances. 

Pray  to  God  to  renovate  you  entirely,  and  to 
bless  and  strengthen  this  your  protestation.  In- 
voke the  blessed  Virgin,  your  guardian  angel,  and 
your  holy  patron. 

In  this  disposition  of  heart  go  to  your  spiritual 


SENTIMENTS    AFTER    THIS    EXERCISE.  359 

father,  and  accuse  yourself  of  the  principal  faults 
which  you  may  have  remarked  since  your  general 
confession,  and,  receiving  absolution  in  the  same 
manner  as  the  first  time,  pronounce  and  sign  your 
protestation  before  him;  and,  in  conclusion,  unite 
your  renovated  heart  to  its  first  principle,  your 
Saviour,  in  the  most  holy  sacrament  of  the  Eu- 
charist. 

CHAPTER    XVI. 

OF     OUR     SENTIMENTS     AFTER     THIS     EXERCISE. 

5H^X  the  day  on  which  you  have  made  this  reno- 


slsfS  vation,  and  the  days  immediately  following, 
you  ought  frequently  to  repeat  from  your  heart 
those  inflamed  words  of  St.  Paul,  St.  Austin,  St. 
Catherine  of  Genoa,  etc.  :  "Xo,  I  am  no  more  my 
own;  whether  I  live,  or  whether  I  die,  I  am  my 
Saviour's.  I  have  no  longer  anything  of  me  or 
mine  ;  my  me  is  Jesus,  and  my  mine  is  to  be 
wholly  his.  O  world  !  thou  art  always  thyself, 
and  I  have  hitherto  been  always  myself,  but  from 
henceforth  I  will  be  myself  no  more."  Xo,  we 
shall  be  no  more  ourselves,  for  we  shall  have  our 
heart  changed,  and  the  world  which  has  so  often 
deceived  us  sliall  be  deceived  in  us  ;  for,  perceiv- 
ing our  change  only  by  degrees,  it  will  think  us 
still  Esaus,  but  we  shall  rind  ourselves  to  be 
Jacobs.  All  these  exencis(  s  ought  to  remain  fixed 
in  the  heart,  and  wheD  we  finish  our  consideration 


360  A    DEVOUT    LIFE. 

and  meditation  we  must  turn  gently  ana  quietly 
towards  our  ordinary  affairs  and  conversations,  lest 
the  precious  liquor  of  our  resolutions  should  be 
suddenly  spilt ;  for  it  must  penetrate  through  all 
parts  of  the  soul,  without,  however,  any  effort  of 
mind  or  body. 


CHAPTER    XVII. 

AN     ANSWER     TO     TWO     OBJECTIONS     WHICH     MAY      BE     MADE 
TO     THIS     INTRODUCTION. 

TJYHE  world  will  perhaps  tell  you,  Philothea,  that 
<^s  these  exercises  and  advices  are  so  numerous, 
that  he  who  would  practise  them  must  apply  him- 
self to  nothing  else.  Alas  !  Philothea,  should  we 
do  nothing  else,  we  should  do  enough,  since  we 
should  do  all  that  we  ought  to  do  in  this  world. 
But  do  not  }'ou  perceive  the  delusion?  If  they 
were  all  to  be  necessarily  performed  every  day, 
they  would  then,  indeed,  constitute  our  whole  oc- 
cupation ;  but  it  is  not  requisite  to  perform  them 
otherwise  than  in  their  proper  time  and  place,  as 
occasions  may  present  themselves.  How  many 
civil  laws  and  regulations  there  are  which  must  be 
observed,  but  it  is  universally  understood  that  they 
are  to  be  executed  on  proper  occasions,  and  no  one 
imagines  that  they  are  all  to  be  put  in  force  every 
day.  David  was  a  king  charged  with  the  most 
difficult  affairs,  yet  he  performed  many  more  exer- 
cises than  I  have  prescribed  to  you.     St.  Lewis 


AN   ANSWER   TO    TWO    OBJECTIONS.  361 

was  a  prince  admirable  both  in  war  and  peace,  and 
one  who  administered  justice,  and  managed  his 
affairs  with  the  most  assiduous  attention,  yet  he 
heard  two  masses  every  day,  said  vespers  and 
compline  with  his  chaplain,  made  his  meditation, 
risited  hospitals  every  Friday,  confessed  and  took 
the  discipline,  heard  sermons  frequently,  and  held 
very  often  spiritual  conferences ;  yet,  notwith- 
standing all  this,  he  never  saw  an  occasion  of  pro- 
moting the  public  good  which  he  did  not  improve, 
and  diligently  put  in  execution  ;  and  his  court  was 
more  splendid  and  nourishing  than  it  had  ever 
been  in  the  time  of  his  predecessors.  Perform, 
then,  these  exercises  as  I  have  marked  them  out 
for  you,  and  God  will  give  you  sufficient  leisure 
and  strength  to  perform  all  your  other  duties, 
although  he  should  make  the  sun  stand  still  for 
you,  as  he  did  for  Josue.  We  always  do  enough 
when  God  works  with  us. 

The  world  wrill  perhaps  say  that  I  suppose, 
almost  throughout  the  whole  work,  that  Philo- 
fchea  has  the  gift  of  mental  prayer ;  and  yet 
every  one  has  it  not ;  so  that  this  introduction 
will  not  serve  for  all.  It  is  true  J  have  made 
this  supposition ;  it  is  also  true  that  every  one 
has  not  this  gift ;  but  it  is  no  less  true  that  al- 
most all,  even  the  most  ignorant,  may  have  it, 
provided  they  have  good  guides,  and  are  will- 
ing to  take  as  much  pains  to  obtain  it  as  it  de- 
serves. But,  should  there  be  some  who  have 
not  this  gift  in  any  degree  whatever,  which  I 
think  almost  impossible,  a  prudent  spiritual  di- 
rector will  easily  supply  that  defect,  by  teaching 


362  A   DEVOUT   LIFE. 

them  to  read,  or  to  hear  others  read,  the  consdi- 
erations  included  in  the  meditations  with  profound 
and  close  attention. 


CHAPTER    XVIII. 

THE  THREE  LAST  AND  PRINCIPAL  ADVICES  FOR  THIS  INTRODUCTION. 

'J0MS  the  first  day  of  every  month  repeat,  after 
™&>  your  meditations,  the  protestation  inserted  in 
the  first  part,  p.  50  ;  and  at  all  times  protest  that 
you  are  determined  to  observe  it ;  saying,  with 
David,  "No,  my  God,  thy  justifications  I  will 
never  forget,  for  by  them  thou  hast  given  me 
life."  Ps.  cxviii.  When  you  feel  any  disorder 
in  your  soul  take  your  protestation  in  hand,  and, 
prostrate  in  the  spirit  of  humility,  recite  it  with 
}^our  whole  heart,  and  you  will  find  great  ease 
and  comfort. 

Make  an  open  confession,  not  of  being  devout, 
but  of  desiring  to  become  devout.  Be  no\ 
ashamed  to  practise  those  necessary  actions 
which  conduct  the  soul  to  the  love  of  God.  Ac- 
knowledge frankly  that  you  would  rather  die 
than  commit  a  mortal  sin ;  that  you  are  resolved 
to  frequent  the  sacraments,  and  to  follow  the 
counsels  of  your  director,  though  sometimes  it 
may  not  be  necessary  to  name  him ;  for  this 
candid  profession  of  our  desire  to  serve  God, 
end  of  consecrating  ourselves  entirely  to  his  love, 


PRINCIPAL    ADVICES.  363 

is  very  acceptable  to  his  divine  Majesty,  who 
commands  us  not  to  be  ashamed  either  of  him  or 
of  his  cross.  Besides,  it  presents  many  proposals 
and  invitations  which  the  world  might  make  to 
draw  us  into  the  contrary  way,  and  oblige  us  in 
honor  to  act  according  to  what  we  profess.  As 
the  philosophers  professed  themselves  philoso- 
phers, that  they  might  be  suffered  to  live  like 
philosophers ;  so  we  must  profess  ourselves  to 
be  desirous  of  devotion,  that  we  may  be  suffered 
to  live  devoutly.  If  any  one  tell  you  that  you 
may  live  devoutly  without  practising  these  ad- 
vices and  exercises,  answer  him  mildly,  that, 
your  weakness  being  so  great,  you  stand  in  need 
of  more  help  and  assistance  than  others. 

In  line,  my  dearest  Philothea,  I  conjuie  you 
by  all  that  is  sacred  in  heaven  and  on  earth,  by 
the  baptism  which  you  have  received,  by  the 
breasts  with  which  Jesus  Christ  was  nourished,  by 
the  charity  with  whicn  ne  loved  you,  and  by 
the  bowels  of  that  mercy  in  which  you  hope, 
conllnue  to  persevere  in  this  blessed  enterprise 
of  a  devout  life,  Our  days  glide  away,  and 
death  is  at  the  gate.  "  The  trumpet  sounds  re- 
treat," says  St,  Gregory  Xazianzen ;  "let  every 
man  be  ready,  for  judgment  is  near."  St.  Syim 
phoriaus  mother,  seeing  him  led  to  martyrdom, 
cried  after  him,  "My  son  !  remember  eternal  life, 
look  up  to  heaven,  and  think  upon  him  who 
reigns  there  ;  your  approaching  en  it  will  quickly 
terminate  the  short  career  of  this  life."  My  Phi- 
lothea, I  also  will  say  to  you.  Look  up  to  heaven, 
and   do    not  forfeit  it  for  this    despicable    earth t 


364  A    DEVOUT    LIFE. 

look  down  into  hell,  and  do  not  cast  yourself 
into  it  for  transitory  joys ;  look  at  Jesus  Christ, 
and  do  not  renounce  him  for  the  world ;  and, 
when  the  labors  of  a  devout  life  seem  painful  to 
you,  sing  with  St.  Francis  :  — 

"  How  sweet  are  all  those  momentary  toils, 
Which  lead  to  never-ending  heavenly  joy !  " 

Live  Jesus !  to  whom,  with  the  Father  and 
Holy  Ghost,  be  all  honor  and  glory,  now  and 
throughout  the  endless  ages  of  eternity.  —  Amen. 


ETND« 


A    CONFERENCE 

SETWEEN  AN  EMINENT  DIVINE  OF  THE  FOURTEENTH  CENTURY 
AND  A  POOR  BEGGAR,  ON  THE  MEANS  OF  ATTAINING  TO  CHRIS- 
TIAN PERFECTION.  TRANSLATED  FROM  THE  WORKS  OF  J.  THAU- 
LERlUS,   D.D.,   PRINTED    AT    PARIS,  1623.   p.  833. 

•JTTHERE  was  a  great  divine  who  prayed,  for  the 
d*p  space  of  eight  years,  that  God  would  vouch- 
safe to  direct  him  to  a  man  who  might  show  him 
the  way  of  truth.  Xow  it  happened,  on  a  certain 
day,  whilst  he  found  his  soul  excited  to  offer  this 
petition  with  a  more  than  ordinary  fervor,  he  heard 
a  voice  from  Heaven,  which  said  to  him,  K  Go  out 
to  the  church  porch,  and  there  thou  shalt  meet 
with  a  man  who  will  teach  thee  the  way  of  truth." 
On  going  thither  he  found  a  poor  beggar,  whose 
feet  were  covered  with  sures,  dirt,  and  mire,  and 
all  the  clothes  on  his  back  not  worth  three  far- 
things. Having  courteously  saluted  him,  he  wished 
him  a  good  morning.  To  which  the  beggar  re- 
plied, "  I  never  remember  to  have  had  a  bad  morn- 
ing."—  "God  prosper  you,"  said  the  doctor. 
"What  say  you? "said  the  beggar;  "I  never  was 
otherwise  than  prosperous." — "I  wish  you  all 
happiness,"  replied  the  doctor;  "but  what  do  you 
mean  by  speaking  in  this  manner?" — "Why," 
said  the  poor  man,  "I  never  was  unhappy."  — 
"  God  bless  you,"  said  the  doctor  ;  "  explain  your- 
self, for  I  cannot  well  understand  your  meaning." 
The  poor  man  answered,  "That  I  shall  do  very 


366  A    DEVOUT   LIFE. 

willingly.  You  wished  me,  master  doctor,  a  good 
morning  ;  and  I  answered  that  I  never  had  a  had 
morning ;  for  if  I  am  hungry  I  praise  God ;  if  I 
suffer  cold  I  praise  God ;  if  it  hail,  snow,  or  rain, 
if  the  weather  be  fair  01  foul,  I  give  praise  to 
God  ;  if  I  am  miserable  and  despised  by  all  the 
world,  I  still  give  praise  to  God ;  and  therefore  I 
never  met  with  a  bad  morning.  You  also  prayed 
that  God  would  prosper  me  ;  to  which  I  answered., 
chat  I  never  was  otherwise  than  prosperous  ;  for, 
having  learned  to  live  with  God,  I  know  for 
certain  that  all  he  does  must  necessarily  be  for 
the  best ;  and  therefore  whatever  happens  to  me 
by  his  will,  or  his  permission,  whether  it  be 
pleasant  or  disagreeable,  sweet  or  bitter,!  always 
receive  with  joy,  as  coming  from  his  merciful  hand, 
for  the  best ;  and  therefore  I  never  was  otherwise 
than  prosperous.  You  wished  me  also  all  happi- 
ness ;  and  I,  in  like  manner,  replied,  that  I  had 
never  been  unhappy  ;  for  I  have  resolved  to  adhere 
to  the  divine  will  alone,  and  have  so  absolutely 
relinquished  self-will  as  to  will  always  whatever 
God  wills,  and  therefore  I  was  never  unhappy; 
for  I  never  desire  to  have  any  other  will  than  his, 
and  therefore  I  resign  my  will  entirely  to  him." 
"  But  what  would  you  say,"  said  the  doctor,  "  if  it 
should  be  the  will  of  this  Lord  of  majesty  to  cast 
you  down  into  the  bottomless  pit?"— "  How,"  said 
he,  hastily,  "  cast  me  down  into  the  bottomless  pit ! 
Why,  if  he  should  really  do  so,  I  have  two  arms,  — 
the  one  of  true  humility,  by  which  I  am  united  to 
his  most  sacred  humanity,  which  I  place  under 
him ;  the  other,  which  is  my  right  arm  of  love,  bv 


A    CONFERENCE.  367 

which  I  am  united  to  his  divinity ;  and  with  both 
I  would  embrace  him  so  closely,  and  hold  him  so 
firmly,  that  he  would  be  obliged  to  go  down  with 
me  ;  and  I  would  much  rather  choose  to  be,  even 
jn  hell,  with  God,  than  in  heaven  without  hiin." 
From  this  discourse  the  doctor  learned  that  true 
resignation,  accompanied  with  profound  humility, 
is  the  shortest  way  to  God.  Having  afterwards 
asked  the  beggar,  whence  he  came,  he  answered, 
r From  God."  —  "But  where,"  said  the  doctor, 
rtdid  you  find  God?"  — "I  found  him,"  said  he, 
"where  I  forsook  all  creatures."  —  "And  where  or 
with  whom  did  you  leave  God?"  said  the  doctor. 
*rI  left  him,"  said  he,  "with  the  clean  of  heart, 
and  amongst  men  of  good  will." — "But  I  pray 
thee  tell  me  who,  or  what,  art  thou."  —  "I  am  a 
king,"  replied  he.  The  doctor  further  asking  him 
where  his  kingdom  was,  he  replied,  "  My  king- 
dom is  in  my  soul ;  for  I  can  govern  both  my 
exterior  and  interior  senses  so  absolutely  that  all 
the  affections  and  forces  of  my  soul  are  in  perfect 
subjection  to  me ;  which  kingdom  is  doubtless 
more  excellent  than  all  the  kingdoms  of  this 
world."  The  doctor  asked  him  how  he  had  at- 
tained to  this  perfection.  He  answered,  "By 
silence,  meditation,  and  by  tending  always  to  an 
union  with  God  ;  for  I  could  never  rest,"  said  he, 
"  in  anything  less  than  God  ;  and  now,  having  found 
him,  I  enjoy  peace  and  everlasting  rest." 


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Form  No  513, 
Rev.  1/84 

